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X.   J. 
Mytston 

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No.  Sh^^*"}-^^ --•'-■', 
No.  Book, |4^_^_^.^.^._^_.^___^ /,^_:_ J 


BV    815    .S66 

Smyth,  Thomas,  1808-1873. 
The  Romish  and  prelatical 
rite  of  confirmation 


THE 


ROMISH  AND  PRELATICAL  RITE 


OF 


CONFIRMATION  EXAMINED. 


jyfi 


J.  F.  TROW  &  CO.,  PRiNtEBj, 
33  Ann-street,  New-York. 


THE 

ROMISH  AND  PRELATICAL  EITE 


OP 


CONFIRMATION 

EXAMINED: 

AM  PROTED  TO  BE  COITRAM  TO  THE  SCRIPTURES; 

AflD  THE  PRACTICE  OF  ALL  THE  EARLIEST  AND  PLTIEST 
CHURCqflS,  BOTH  ORIENTAL  AND  WESTERN. 


BY 

THOMAS  ^'S  MYTH,    D.  D. 

AUTHOR  OF  "  LECTURES  ON  THE  APOSTOLICAL  SUCCESSION," 

"  PRESBYTERY  AND  NOT  PRELACY  THE  SCRIPTURAL 

AND  PRIMITIVE  POLITY,"  ETC. 


WITH  AN  APPENDIX, 

ON  THE  DUTY  OP  REaUIRING  A  PUBLIC 
PROFESSION  OF  RELIGION. 


NEW-YORK : 


Mabk  H.  Newman,  Robert  Carter.  Leavitt,  Trow  &Co.,  and 
Wiley  &  Putnam  ;  Philadelphia,  Perkins  &  Purves,  and  Wm. 
S.  Martein  ;  Cincinnati,  Weed  &  Wilson  :  Pittsburgh,  Thomas 
Carter  ;  Boston,  Crocker  &  Brewster  ;  London,  Wiley  &  PuT- 
WAM ;  Edinburgh,  W.  P.  Kennedy  ;  Belfast,  Wm.  M'Comb. 

1845. 


"  Confirmation  is  too  often  so  mistaken  and  pervert- 
ed, AS  to  become  an  empty  and  unmeaning  form,  or  a 
DANGEROUS  SNARE." — Avchhishop  Whately,  Charges  and 
other  Tracts,  p.  93. 

"  The  invention  that  was  afterwards  found  out,  by 
which  the  bishop  was  held  to  be  the  o^ly  minister  of 
confirmation,  was  a  piece  of  superstition,  without  any 
colour  from  scripture." — Bishop  Burnet  on  the  XXXIX. 
Art.,  p.  354. 

''  Properly,  then,  confirmation  was  a  temporary 
usage,  connected  with  a  miraculous  display. — It  is  not 
A  sacrament,  nor  would  that  church  be  unapostolical 
which  should  reject  it." — History  of  the  Bise  and  Pro- 
gress of  Christianity,  by  Dr.  Hinds  of  Oxford,  and 
Chaplain  to  Archbishop  Whately. 


81)13  feati0e 


IS  DEDICATED  TO  ALL  WHO  WISH  TO  BE 

CONFIRMED    IN   THE   TRUTH, 

AND  DELIVERED  FROM  BONDAGE 

TO  A   RITE 

BY  ^VHICH  THEY  ARE  CONFIRMED  IN  ERROR 

AND  DELUSION. 


PREFACE. 

The  occasion  of  this  work  was  that  mentioned  in  its 
introduction.  Since  the  discourse  was  delivered  which 
is  there  alluded  to,  others,  I  understand,  have  been 
preached  in  different  churches.  The  subject  was, 
therefore,  on  several  occasions  brought  to  the  author's 
attention,  both  by  facts  which  confirmed  him  in  the 
belief  that  a  more  than  ordinary  boldness  was  manifest- 
ed in  the  maintenance  of  the  exclusive  pretensions  of 
the  Romish  and  Prelatical  churches  ;  and  also  by  the  ex- 
pressed desire  that  he  would  discourse  upon  the  subject. 
And  as  I  had  not  considered  this  question  in  any  of 
my  works,  because  I  deemed  it  unnecessary,  I  felt  that 
I  should  be  without  excuse  in  declining  the  discussion. 

These  facts  I  mention,  not  in  any  controversial  spirit, 
but  by  way  of  avoiding  controversy.  That  discourses 
should  be  delivered  on  this  subject,  in  any  or  in  all  of  the 
churches  in  Charleston,  was  a  matter  with  which  I 
had  nothing  to  do,  and  of  which  I  do  not  complain. 
Neither  have  I  on  this  occasion  either  sought  or  ob- 
tained an  outline  of  the  arguments  by  which,  on  any  of 
these  occasions,  the  rite  of  confirmation  was  defended, 
further  than  information  was  sought  from  me  as  to  cer- 


"  Confirmation  is  too  often  so  mistaken  and  pervert- 
ed, AS  to  become  an  empty  and  unmeaning  form,  or  a 
DANGEROUS  SNARE." — Archbishop  Whately,  Charges  and 
other  Tracts,  p.  93. 

"  The  invention  that  was  afterwards  found  out,  by 
which  the  bishop  was  held  to  be  the  0>^ly  minister  of 
confirmation,  was  a  piece  of  superstition,  without  any 
COLOUR  FROJi  SCRIPTURE." — Bishop  Bumet  on  the  XXXIX. 
Art.,  p.  354. 

''  Properly,   then,  confirmation  was   a  temporary 

USAGE,  CONNECTED  WITH  A   MIRACULOUS  DISPLAY. It  IS  NOT 

A  SACRAMENT,  NOR  WOULD    THAT   CHURCH  BE   UNAPOSTOLICAL 

WHICH  SHOULD  REJECT  IT." — History  of  the  Eise  and  Pro- 
gress  of  Christianity,  by  Dr.  Hinds  of  Oxford,  and 
Chaplain  to  Archbishop  Whately. 


aijis  Sreati0e 


IS  DEDICATED  TO  ALL  WHO  WISH  TO  BE 

CONFIRMED    IN   THE   TRUTH, 

AND  DELIVERED  FROM  BONDAGE 

TO  A   RITE 

BY  WHICH  THEY  ARE  CONFIRMED  IN  ERROR 

AND  DELUSION. 


PREFACE. 

The  occasion  of  this  work  was  that  mentioned  in  its 
introduction.  Since  the  discourse  was  delivered  which 
is  there  alluded  to,  others,  I  understand,  have  been 
preached  in  different  churches.  The  subject  was, 
therefore,  on  several  occasions  brought  to  the  author's 
attention,  both  by  facts  which  confirmed  him  in  the 
belief  that  a  more  than  ordinary  boldness  was  manifest- 
ed in  the  maintenance  of  the  exclusive  pretensions  of 
the  Romish  and  Prelatical  churches  ;  and  also  by  the  ex- 
pressed desire  that  he  would  discourse  upon  the  subject. 
And  as  I  had  not  considered  this  question  in  any  of 
my  works,  because  I  deemed  it  unnecessary,  I  felt  that 
I  should  be  without  excuse  in  declining  the  discussion. 

These  facts  I  mention,  not  in  any  controversial  spirit, 
but  by  way  of  avoiding  controversy.  That  discourses 
should  be  delivered  on  this  subject,  in  any  or  in  all  of  the 
churches  in  Charleston,  was  a  matter  with  which  I 
had  nothing  to  do,  and  of  which  I  do  not  complain. 
Neither  have  I  on  this  occasion  either  sought  or  oh- 
tained  an  outline  of  the  arguments  by  which,  on  any  of 
these  occasions,  the  rite  of  confirmation  was  defended, 
further  than  information  was  sought  from  me  as  to  cer- 


M  PREFACE. 

tain  passages  of  Scripture  and  facts  connected  with  the 
question.  While,  therefore,  my  present  examination 
of  this  subject  took  its  origin  in  the  facts  alluded  to, 
the  discussion  itself  is  conducted  without  any  refer- 
ence to  such  discourses,  and  just  as  it  would  have  been 
had  no  such  sermons  been  preached  at  all.  The  work 
is  not,  therefore,  controversial,  but  a  plain,  honest, 
and  fearless  defence  of  the  truth,  simplicity  and  charity 
of  the  gospel,  against  the  error,  superstition,  and  intol- 
erance of  Romanism  and  High-Churchism,  and  as  the 
subject  is  one  of  general  and  great  present  interest,  I 
have  adapted  the  work  (which  forms  the  substance  of 
two  discourses)  to  general  use,  and  published  it  for  gen- 
eral circulation. 


ERRATA. 

In  consequence  of  the  distance  of  the  writer 
from  the  press,  the  following  errors  could  not  be 
corrected. 

P.  15,  line  6,  insert  after  "  which,"  the  words 
a  reference  to. 

P.  18-19,  append  first  paragraph  of  Note,  to 
Note  3  on  p.  17. 

P.  23,  5th  line  from  bottom,  read  "that  it  is 
exposed  in  Perrin." 

P.  67,  line  5,  after  "  baptism"  insert  the  word 
neither. 

P.  S3,  line  16,  for  ''  article  of  faith"  read  ar- 
ticles, and  in  Note  3,  for  "  additions"  read 
editions,  and  for  "  once"  read  *'  are." 

P.  90,  line  9,  for  ''  circumcision,^^  read  confir- 
mation. 

P.  131,  line  4,  strike  out  the  word  reference. 

P.  137,  line  6,  strike  out  the  word  thus. 

P.  140,  line  14,  read  *'  These  symbols  were  " 

P.  145,  line  4,  for  inquiries  read  "  inquiring," 
and  in  Note  2,  for  Hurd's  read  *'  Hinds'." 

P.  155,  line  17,  for  audible,  read  "  audibly." 


CONTENTS. 


SECTION  I. 

PAGE 

Origin  of  this  Investigation,  and  the  Nature  of  Imposition  of 
Hands  explained, 13 

SECTION  II. 
The  Romish  and  Prelatical  Doctrine  concerning  Confirmation,        24 

SECTION  III. 

Confirmation  implies  the  Truth  of  the  Doctrine  of  Apostolical 
Succession,  and  is  therefore  Unscriptural,    ....        31 

SECTION  IV. 

Confirmation  implies  the  Institution  of  Christ  and  his  Apos- 
tles, which  is  disproved, 42 

SECTION  V. 
Acts  14.  22,  Examined, 56 

SECTION  VI. 
Heh.  6.  1,  2,  Examined, 64 

SECTION  VII. 
Why  Imposition  of  Hands  was  Continued  in  the  Church,       .       71 


Xll  CONTENTS. 

SECTION  VIII. 

PAGE 

Confirmation  not  found  in  any  of  the  Primitive  or  Oriental 
Churches. — When  Introduced,       ......        77 

SECTION  IX. 
Other  Testimonies  against  Confirmation,         ....        86 

SECTION  X. 

Presbyters  as  well  as  Prelates  were  formerly  allowed  to  Con- 
firm, with  Concluding  Remarks  on  the  Historical  Testimony,        99 

SECTION  XI. 

Confirmation  injurious  to  the  Character  of  God  and  of  bia  true 

Ministers, 104 

SECTION  XII. 

Confirmation  is  injurious  to  the  Sacrament  of  Baptism,  and  to 
the  Recipients  Themselves. — Conclusion Ill 

Appendix, 127 

Notes, 199 


CONFIRMATION  EXAMINED. 


SECTION  I. 


Origin  of  this  investigation,  and  the  nature  of  Imposition  of 
Hands  explained. 

It  is  my  design  to  call  the  attention  of  my 
readers  at  this  time  to  the  nature  of  confirma- 
tion, as  it  exists  in  the  Romish  and  prelatic 
churches.  This  I  do  because  the  subject  has 
recently  been  brought  forward  in  a  prominent 
manner  in  this  city/  and  led  to  the  inquiry,  by 
some  who  heard  the  discussion,  how  far  the  po- 
sitions then  advanced,  and  the  passages  of  Scrip- 
ture then  given  in  proof,  were  capable  of  expla- 
nation and  reply.  I  most  readily,  therefore, 
embrace  the  first  leisure  opportunity  of  entering 
upon  an  examination  of  this  subject,  in  accord- 
ance with  the  apostolic  canon,  which  requires 
that  we  should  ever  be  found  ready  to  give  a 
reason  for  the  doctrines  and  order  of  our  church, 

»  In  St.  Michael's  Church. 

2 


14  ROMISII    AND    PRELATICAL    RITE 

as  well  as  for  our  personal  faith  in  them,  to 
every  man  that  asketh  it. 

And  I  enter  on  this  inquiry  upon  this  occa- 
sion, because  the  subject  is  intimately  connected 
with  the  ordinance  of  baptism,  which  is  now  to 
be  administered  ;^  for  if  the  doctrine  of  confir- 
mation, as  held  either  by  Romanists  or  prelat- 
ists,  be  correct,  then  is  our  baptism  vain,  our 
Christianity  imperfect,  and  we  are  still  unregen- 
erate,  alienated  from  God,  strangers  to  the  com- 
monwealth of  Israel ;  and  while  wearing  the  name 
and  profession  of  Christians,  are  in  God's  esti- 
mation no  better  than  the  impenitent  around 
us. 

Confirmation  consists  in  the  imposition  of 
hands,  with  prayer  and  other  ceremonies,  for 
the  full  admission  of  baptized  persons  into  the 
church,  and  their  participation  of  that  further 
grace  which  it  is  necessary  to  convey.  Such  is 
the  most  general,  and  least  objectionable,  exhi- 
bition of  this  rite  which  can  be  given.  We  are 
therefore  led  in  the  first  place  to  inquire  into 

*  The  author  has  a  regular  season  for  the  administration 
of  baptism  every  quarter,  in  connexion  with  the  administra- 
tion of  the  communion,  when  he  is  accustomed  to  preach 
on  some  topic  connected  with  the  ordinance. 


OF    COxVFIRMATION    EXAMINED.  15 

the  nature  of  imposition  of  hands,  as  explained 
in  the  word  of  God,  that  we  may  understand  in 
what  possible  sense  it  can  be  attributed  to  this 
rite.  I  confine  myself  to  the  ceremony  of  im- 
position of  hands,  because  the  rite  takes  its  ori- 
gin from  p.assages  in  which  this  occurs,  and  be- 
cause if  its  connection  with  this  rite  can  be 
overthrown,  it  will  be  needless  to  consider  the 
claims  of  the  other  ceremonies  which  the  church 
of  Rome  makes  essential  to  the  proper  adminis- 
tration of  this  rite,  such  as  sicrninor  with  the  sign 
of  the  cross,  anointing  with  the  oil  and  balsam, 
slapping  on  the  cheek,  kissing  on  the  cheek 
(which  appears  certainly  very  indecorous  and 
shameful,  at  least  in  the  case  of  young  ladies,  on 
the  part  of  those  who  are  sworn  to  such  entire 
non-intercourse  with  the  female  sex),  the  giving 
of  the  pax,  and  the  presence  of  a  godfather  as 
•'  a  monitor,"  "  a  captain,"  and  "  a  fencing  mas- 
ter!"^ As  to  these  forms,  I  say,  and  the  previ- 
ous fastincrs  and  confessions  \vhich  are  still  in 
use  in  the  Romish  church,  it  will  not  be  very 
necessary  to  show  that  they  are  as  unscriptural 
as  they  are  absurd,  and  that  they  may  safely  be 

*  See  Catechism  of  Council  of  Trent,  Part  ii.  p.  182, 
&,€.,  192,  &c. 


16  ROMISH    AND    PRELATICAL    RITE 

left  to  complement  the  pagan  ritual  which  that 
church  has  embodied  in  her  pantomimic  carica- 
ture of  a  pure   and  simple  Christianity.'     And 

*  On  these  and  the  whole  form  of  administering  confinn- 
ation  in  the  Romish  church,  see  Catechism  of  Council  of 
Trent,  and  the  Decrees  of  the  Council  of  Trent,  seventh 
session.  See  also  Martene  de  Ritibus  Antiq.  Eccl.,  torn, 
i.  253,  &c.,  lib.  i.  c.  2,  art.  4 ;  and  Assemanni's  Biblioth. 
Orient.  On  the  paganism  of  the  Romish  ritual  and  prac- 
tices and  peculiar  dogmas,  see  Middleton's  Letter  from 
Rome  ;  Stillingfleet  on  the  Idolatry  of  the  Church  of  Rome  ; 
The  Conformity  between  Ancient  and  Modern  Ceremonies, 
&c.,  translated  from  the  French,  Lond.,  1745  ;  and  a  re- 
cently republished  work  entitled  Paganus  Papismus.  See 
also  Hough's  Reply  to  the  Abbe  Dubois,  p.  87,  &c. ;  Con- 
dei-'s  View  of  all  Religions,  p.  20,  &c.  "  Besides,"  says 
Calvin  (Inst.  b.  iv.  c.  xix.  §  xii.), "  even  if  they  could  prove 
themselves  to  imitate  the  apostles  in  the  imposition  of 
hands,  in  which  they  have  nothing  similar  to  the  apostles, 
except  this  preposterous  mimicry,  whence  do  they  derive 
their  oil,  which  they  call  the  oil  of  salvation  ?  Who  has 
taught  them  to  seek  salvation  in  oil?  Who  has  taught 
them  to  attribute  to  it  the  property  of  imparting  spiritual 
strength  1  Is  it  Paul,  who  calls  us  from  the  elements  of 
this  world,  and  sincerely  condemns  an  attachment  to  such 
observances?  On  the  contrary, I  fearlessly  pronounce,  not 
of  myself,  but  from  the  Lord,  that  those  who  call  oil  the 
oil  of  salvation,  abjure  the  salvation  which  is  in  Christ, 
reject  Christ,  and  have  no  part  in  the  kingdom  of  God. 
The  oil  is  for  the  belly,  and  the  belly  for  oil ;  the  Lord  shall 


OF    CONFIRMATION    EXAMINED.  IT 

although  many  prelatists  have  approved^  of  some 
of  these  forms  which  were  retained'^  in  the 
church  of  England  at  its  first  reformation,  yet 
are  they  obliged  to  admit  that  as  "neither  this, 
the  sign  of  the  cross,  nor  the  unction,  having  any 
text  of  Scripture  that  is  clear  on  their  side  ;  and 
since  it  cannot  be  made  to  appear  that  either  of 
them  was  practised  or  used  by  the  apostles,  we 
may  reasonably  suppose  that  they  were  taken  up 
at  first  by  the  authority  and  discretion  of  every 
church  for  itself."^ 

Imposition  of  hands  was  a  very  ancient  rite, 
in  common  use  under  the  former  economy,  when 
a  blessing  was  sought,  or  a  sacrifice  offered  for 
any  one,  with  confession  of  sins  (Gen,  48.  14. 
Num.  27.  18,  &c.  2  Kings,  5.  11.  Lev.  16. 
21,  and  24.  14.  Num.  8.  12).  It  was  also  used 
under   the  New  Testament    economy  by    our 

destroy  both :  all  these  weak  elements  '  which  perish  with 
the  usfng'  have  no  connexion  with  the  kingdom  of  God, 
which  is  spiritual  and  shall  never  perish." 

^  Wheatley  on  the  Common  Prayer,  p.  399,  400  ;  Palm- 
er's Antiq.  of  the  English  Ritual ;  and  the  Oxford  Tracts. 

^  It  still  requires  godfathers.  Hey's  Lect.  in  Divinity, 
vol.  ii.  p.  463  ;  and  Wheatley,  p.  395. 

^  Wheatley,  ibid.  See  also  Hey's  Lectures  in  Divinity, 
b.  iv.  XXXV.  3.  216,  vol.  ii.  p.  460,  and  p.  484. 

2* 


18  ROMISH    AND    PRELATICAL    RITE 

Saviour  in  communicating  his  divine  blessing, 
and  healing  the  sick  (Matt.  19.  13.  Mark  5. 
23.  Matt.  9.  18);  and  by  his  apostles,  first  in 
healing  the  sick  (Acts  9.  12  and  17,  and  28.  8) ; 
secondly,  in  imparting  the  miraculous  gifts  of  the 
Holy  Spirit  (Acts  8.  19,  and  19.  6.  2  Tim.  1. 
6) ;  and  finally  in  inaugurating  deacons  or  pres- 
byters into  office  (1  Tim.  5.22.  Acts  6.  G,  and 
13.2,3). 

These  are  all  the  instances  in  which  the  use 
of  imposition  of  hands  occurs  in  the  New  Testa- 
ment, and  the  only  purposes  for  which  it  was  ap- 
plied. Neither  do  we  find  that  it  was  used  in 
the  Jewish  synagogue  except  for  the  single  pur- 
pose of  inaugurating  the  presidents  and  minis- 
ters of  the  synagogue  into  their  office.  Light- 
foot  is  of  opinion  that  the  use  of  this  ceremony 
had  altogether  ceased  among  the  Jews  from  a 
period  prior  to  the  second  temple  and  that  it 
was  not  in  existence  durinor  our  Saviour's  time.' 


^  Riddle,  in  his  Christian  Antiquities,  p.  533,  says,  "  In 
like  manner,  the  unction  or  chrism,  ^pta-fia,  of  which  we 
read  in  the  New  Testament  (1  John  2.  27  ;  2  Cor.  1.  21), 
although  interpreted  by  some  as  relating  to  the  ceremony 

confirmation,  cannot  be  so  referred  with  any  degree  of 
certainty,  and  seems  to  describe  rather  a  spiritual  anointing, 


OF    CONFIRMATION    EXAMINED.  19 

Vitringa  and  Witsius  take  a  medium  course 
and  clearly  prove,  that  while  some  ordinations 

or  to  relate  to  the  kingly  and  priestly  dignity  of  Christians 
(1  Pet.  2.  9),  or  to  the  possession  of  extraordinary  and 
miraculous  powers.  And  the  same  remark  would  apply  to 
the  Scriptural  expression  a<ppayii^taQai,  to  seal  (Eph.  1.  13  ; 
4.  30  ;  2  Cor.  1.  22),  which  denotes  the  assurance  or  con- 
sciousness of  divine  favor  and  assistance.  Early  exposi- 
tors refer  this  expression  indeed  to  baptism  ;  but  not  to 
confirmation." 

Lightfoot  (Works,  vol.  viii.  pp.  459,  460)  says:  "The 
ordaining  of  the  elders,  and  beheading  the  heifer,  is  by  the 
three.  In  this  thing,  therefore,  this  present  action  agreeth 
with  the  common  usage  of  the  synagogue, — that  three  per- 
sons, Simeon,  Lucius,  and  Manaen,  lay  their  hands  on  two 
that  were  to  be  sent  out,  Paul  and  Barnabas.  But  in  that 
they  lay  on  their  hands,  they  do,  also,  recede  from  the  usual 
custom.  After  what  manner  is  the  ordaining  of  elders  for 
ever  ?  Not  that  they  should  lay  their  hands  upon  the  head 
of  an  elder,  but  only  should  call  him  '  Rabbi,'  and  say  to 
him, '  Behold,  thou  art  ordained  and  hast  power  of  judg- 
ing,' "  &c. 

"  Laying  on  of  hands  in  the  ordination  of  elders,  was 
hardly  used  at  all,  either  under  the  first  temple,  or  before, 
or  under  the  second  temple.  It  was  not  under  the  second 
temple,  if  we  may  believe  the  Rabbin  newly  quoted;  or  at 
least  if  it  was  used,  it  was  abohshed  at  last.  And  before 
the  second  temple  where  is  there  any  sign  or  footstep  of 
such  a  thing  V  Vitringa,  it  is  true,  is  of  opinion  that  Light- 
foot  has  inferred  more  from  the  words  of  Maimonides  than 


20  ROMISH    AND    PRELATICAL    RITE 

were  performed  with  imposition  of  hands,  other 
officers  were  appointed  with  the  simple  declara- 

is  necessary  ;*  and  he  therefore  thinks,  both  from  him  and 
from  other  Jewish  authorities  whom  he  quotes,  that  there 
wore  two  methods  of  induction  into  office:  one  by  imposi- 
tion of  hands,  together  with  the  words  "  ecce  tu  es  promo- 
tus,"  and  "  now  behold  be  thou  promoted  ;"  and  another  in 
which  the  words  alone,  without  any  imposition  of  hands,  took 
place.  This  he  substantiates  from  the  Gemara,  where  it  is 
asked,  whether  ordination  is  performed  by  the  hand  only? 
He  replies,  •'  Not  so,  but  with  the  declaration  also."t  And 
Tacuthuros  is  quoted ;  "  But  ordination  is  not  performed 
by  the  hand  only,  but  also  by  pronouncing  the  words  only 
(sad  etiam  sermone  solo)."t  Witsius  is  of  opinion  that  the 
ordination  of  the  electors  (electorum)  was  by  imposition  of 
hands,  and  that  this  was  different  from  that  by  which  the 
senior  (senior)  was  created.  And  with  this  opinion  Vitringa 
on  the  whole  agrees.^  He  adds:  "  Perhaps  we  may  con- 
clude this  much,  that  while  the  affairs  of  the  Hebrews  flour- 
ished in  Canaan,  the  presidents  and  ministers  of  the  syna- 
gogue, who  depended  for  their  support  upon  the  synagogue, 
were  confirmed  in  their  office  by  imposition  of  hands."||    In 

*  Petrus  Cunaeus,  in  his  De  Repub.  Hebr.,  cap.  xii.,  how- 
ever, takes  the  same  view  as  Lightfoot,  and  is  quoted  with 
approbation  by  the  London  ministers,  in  the  Divine  Right 
of  the  Gospel  Ministry,  part  i.  pp.  184,  185. 

t  Miscell.  Sacr.,  lib.  ii.  Dissert,  iii.  46,  De  Heb.  Synag. 

t  DeVet.  Synag.,  pp.  837,  838. 

§  Ibid.  838.  II  Ibid.  p.  839. 


OF    CONFIRMATION    EXAMINED.  21 

tion  of  authority.  All,  however,  agree  that  there 
was  no  repetition  of  ordination  as  is  now  com- 
mon in  the  case  of  Romish  and  prelatical  orders. 
The  Jewish  synagogue,  from  which  the  Christian 
church  took  its  model,'  had  therefore  no  cere- 
mony corresponding  to  confirmation.  It  is  true 
that  at  the  age  of  thirteen,  the  children  of  the 
Jews  were  considered  as  coming  under  all  the 
provisions  of  the  law,  and  denominated  "  children 
of  the  precept,"  according  to  Abenesdra ;  but 
that  there  was  any  ceremony  connected  with  this 
transition,  corresponding  to  confirmation,  there 
is  no  evidence  whatever.* 

short,  those  who  are  called  Presbyters,  Rabbins,  or  Doctoi-s, 
w^ere  ordahaed.* 

^  See  the  author's  work  on  Presbytery  and  Prelacy,  p. 
287,  also  Vitringa  De  Vet.  Synag.,  passim,  and  The  Syna- 
gogue and  the  Church,  by  Rev.  J.  Bernard,  Curate  of  Si . 
Mary's,  Donnybrook.     London,  1842. 

^  Abenesdra  on  Gen.  17. 14,  and  Grotius  on  Luke  2. 42, 
in  Critica  Sacra,  torn.  vi.  p.  298. 

Wheatley  on  the  Book  of  Common  Prayer,  page  380, 
says :  "  Grotius  tells  us  that  at  thirteen  they  were  brought 
to  the  house  of  God,  in  order  to  be  publicly  examined  ;  and 
being  approved,  were  then  declared  to  be  children  of  the 

*  Bernard's  Synagogue  and  the  Church,  p.  85 ;  and 
Whateley's  Origin  of  Romish  Errors,  p.  107,  c.  ii.  5. 


22  ROMISH    AND    PRELATICAL    RITE 

These,  then,  are  the  only  purposes  for  which 
imposition  of  hands  was  used  under   apostolic 

precept,  i.  e.,  they  were  obliged  to  keep  the  law,  and  were 
from  thenceforth  answerable  for  their  own  sins." 

Now  this  is  one  instance  out  of  many  I  have  recently 
met  with  in  both  Romish  and  prelatical  writers,  in  which 
they  take  the  most  unwarrantable  liberties  with  authors, 
and  force  upon  them  a  meaning  to  suit  their  own  purpose, 
and  sometimes  in  direct  opposition  to  the  author's  views. 
What  Grotius  really  says,  is :  "  At  ubi  de  pcenis  irrogandis 
agitur,  is  qui  annum  implevit  xiii.  legibus  tenebatur  et 
vocabatur  filius  pra^cepti,"  Vide  Abenesdra,  &cc.,  see  as 
above,  and  Grotii  Opera,  torn.  ii.  p,  357.     Lond.,  1679. 

As  another  instance,  sec  Faber  on  the  Albigenses,  p.  565 » 
where  in  the  text  speaking  of  the  Albigenses,  he  says : 
"  Their  clergy  consisted  of  Bishops,  Presbyters,  and  Dea- 
cons ;  but  the  order  of  Presbyters  they  divided  into  classes  : 
that  of  the  seniors,  and  that  of  the  juniors.  All  these  are 
simple  historical  facts." 

Such  are  "  plain  historical  facts"  when  they  make  for  the 
"  three  orders."  Now  in  the  notes  he  gives  the  words  of 
his  author  whom  he  had  just  named,  and  upon  which  he 
subsequently  remarks,  showing  that  he  knew  what  he  was 
doing.     They  are  as  follows  : 

"  Ordines  Catharorum  sunt  quatuor.  Ille,  qui  est  in  primo 
et  maximo  ordine,  vocatur  Episcopus.  Ille,  qui  in  secundo, 
vocatur  Filius  major.  Qui  in  tertio  Filius  minor.  Qui 
in  quarto  et  ultimo,  vocatur  Diaconus.  Cajteri,  qui  sunt 
sine  ordine,  vocantur  Christiani  ct  Christianae.  Officium 
Episcopi  est,  semper  tenere  prioratum  in  omnibus   qua) 


OF    CONFIRMATION    EXAMINED.  23 

direction,  and  as  no  one  can  now,  with  a  sane 
mind,  pretend  to  have  the  power  of  "healing  all 
manner  of  diseases,"  and  conferring  all  manner 
of  miraculous  and  supernatural  gifts  (such  as 
speaking  with  divers  tongues,  prophesying,  etc)., 
the  only  service  in  which  we  can  find  any 
scriptural  authority  for  employing  the  ceremony 
of  imposition  of  hands  now  is  in  the  ordination 
of  presbyters  or  bishops,  officers  which  the  New 
Testament  every  where  identify  in  name,  in 
office,  and  in  authority.^     Now  this  is  precisely 

faciunt,  scilicet  in  impositione  manus,  in  fractione  panis, 
et  in  incipiendo  orare  :  quae  quidem  servant,  Filius  major 
absente  Episcopo,  et  Filius  minor  absente  majore.  Reiner, 
de  Haeret.,  c.  vi.,  in  Bibl.  Patr.  vol.  xiii.  p.  304." 

Now  it  is  here  declared  that  the  orders  were  four:  first, 
"  the  Bishop,"  then  he  who  was  called  "  the  eldest  Son," 
then  "  the  younger  Son,"  and  then  "  the  Deacon  ;"  and 
that  in  the  absence  of  the  Bishop,  the  one  called  "  the  eldest 
Son,"  and  in  his  absence  the  one  called  "  the  younger 
Son,"  could  impose  hands,  break  the  bread,  and  pray,  that 
is,  the  Bishops  and  the  Presbyters  were  of  one  order, 
though  different  in  their  rank  and  office.  And  that  this  is 
a  wilful  perpetration  of  a  Romish  fraud,  appears  from  the 
fact  that  is  exposed  by  Perrin,  in  his  History  of  the  Wal- 
denses,  trans,  by  Lennard,  London,  1624,  p.  53.  4to. 

Another  flagrant  example  of  this  treacherous  dishonesty 
will  be  given  at  the  end.     See  Note  A, 

*  See  Note  B,  at  the  end. 


24  ROMISH    AND    PRELATICAL    RITE 

the  use  which  is  made  of  this  ceremony  in  the 
Presbyterian  church,  whose  fundamental  princi- 
ple it  is,  to  make  "  the  perfect  law  of  God" — 
which  is  able  "  thoroughly  to  furnish"  and  guide 
his  church  "  unto  every  good  work" — the  infalli- 
ble rule  of  her  faith  and  also  of  her  practice,  and 
thus  neither  to  incur  the  threatened  condemna- 
tion of  God  by  adding  to,  or  subtracting  from, 
what  "  holy  men  of  God  who  were  inspired  of 
the  Holy  Ghost  have  written  for  our  instruction, 
correction  and  reproof." 


SECTION  II. 


The  Romish  and  Prelatical  doctrine  concerning  Confirma- 
tion. 

What,  then,  we  would  now  ask,  is  affirmed 
respecting  Confirmation?  The  Romish  church, 
in  accordance  with  the  usual  tenor  of  her  reso- 
lutions, which  by  their  anathematizing  and  in- 
tolerant spirit  proclaim  how  fm^z-Christian  and 
how  contrary  to  the  gospel  she  is — has  decreed,^ 

*  Canones  et  Decreta  Concil.  Trid.,  p.  44,  46,  and  123. 
Lips.  1827. 


OF    CONFIRMATION    EXAMINED.  25 

Canon,  "  Whoever  shall  affirm,  that  the  confir- 
mation of  the  baptized  is  a  trifling  ceremony,  and 
not  a  true  and  proper  sacrament :  or  that  formerly 
it  was  nothing  more  than  a  kind  of  catechizing, 
in  which  young  persons  explained  the  reason  of 
their  faith  before  the  church  :  let  him  be  ac- 
cursed. 

"  2.  Whoever  shall  affirm,  that  they  offend  the 
Holy  Spirit,  who  attribute  any  virtue  to  the  said 
chrism  of  confirmation  :  let  him  be  accursed. 

"3.  Whoever  shall  affirm,  that  the  usual  ad- 
ministrator of  confirmation  is  not  the  bishop 
only,  but  any  ordinary  priest  :  let  him  be  ac- 
cursed." 

And  as  it  regards  the  prelatic  church,  she 
concurs  with  her  Romish  mother  in  asserting 
the  necessity  of  this  ordinance  ;  in  limiting  its 
administration  to  the  bishop ;  and  in  excommu- 
nicating all  who  will  dare  to  question  its  truth  or 
power.  ^  Wheatley,  the  standard  expositor  of 
the  Book  of  Common  Prayer,  may,  I  presume, 
be  taken  as  a  fair  propounder  of  the  true  prelati- 
cal  belief  concerning  confirmation.^     He  says, 

^  See  the  Constitutions  and  Canons  Ecclesiastical  VI, 
in  "  The  Clergyman's  Assistant."     Oxford,  1838  ;  p.  23. 
2  Oxford,  1819 ;  p.  389.     Should   any  one  think  this 

3 


« 


26  ROMISH    AND    TRELATICAL    RITE 

'*  Although  the  Baptism  of  Water  washes  away 
our  former  guilt,  yet  that  alone  cannot  prevent 
the  return  of  sin.  It  is  true,  indeed,  hy  the 
sacrament  of  Baptism,  we  are  made  heirs  of 
God,  and  admitted  and  received  into  the  inherit- 
ance of  sons  :  but  still,  till  we  receive  the  rite 
of  Confirmation,  we  are  but  Babes  in  Christ  in 
the  literal  sense ;  we  are  merely  infants,  that  can 
do  nothino;,  not  able  to  resist  the  least  violence 
or  opposition,  but  lie  exposed  to  every  assault, 
and  in  danger  of  being  foiled  by  every  tempta- 
tion. Baptism  conveys  the  Holy  Ghost  only  as 
the  spirit  or  principle  of  life ;  it  is  by  Confirma- 
tion he  becomes  to  us  the  spirit  of  strength,  and 
enables  us  to  stir  and  move  ourselves.  When 
we  are  baptized,  we  are  only  listed  under  the 
banner  of  Christ,  marked  for  his  soldiers,  and 
sworn  to  be  faithful ;  and  not  till  Confirmation 

view  is  overcharged,  I  would  refer  him  to  Hooker's  Eccl. 
Polity,  b.  V.  c.  Ixvi.  and  b.  vii.  vi.  4.  Palmer's  Antiquity 
of  the  English  Ritual,  vol.  2,  p.  198-207.  Potter  on 
Church  Government,  p.  245,  &c.  Oxford  Tracts,  tract  xliii., 
12-14.  Jones's  Works,  vol.  3,  p.  400.  Bishop  Seabury 
on,  in  British  Critic,  Oct.  1839,  p.  312.  London  Christian 
Observer,  1838,  p.  389.  Bethel  on  Regeneration,  p.  85,. 
86.  The  Candidate  for  Confirmation  Instructed,  by  Bishop 
Hobart. 


OF    CONFIRMATION    EXAMINED.  /i  < 

equipped  for  the  battle  or  furnished  with  arms  to 
withstand  the  enemy.  It  is  then,  also,  that  we 
are  sealed  with  the  Lord's  signature,  marked,  as 
it  were,  for  God's  sheep,  and  so  secured  from 
being  stolen  by  robbers." 

The  General  Protestant  Episcopal  Sunday 
School  Union  have  just  published  a  little  book, 
called  Susan  Harvey,  which  we  find  highly  com- 
mended by  a  correspondent  of  the  Episcopal 
Recorder.  The  narrative,  judging  from  the 
article  in  question,  is  well  adapted  to  produce  a 
favorable  impression  upon  the  youthful  mind  in 
relation  to  Festivals  and  Saints'  days.  And  the 
great  burden  that  rested  upon  her  mind  in  pros- 
pect of  death  was  that  she  had  not  been  conjirm' 
ed.  "  Now,  you  know,"  says  she,  "  I  have 
never  been  confirmed  :  and  it  is  so  on  my  mind 
always  that  if  I  should  not  live  to  be  confirmed, 
I  should  not  be  able  to  receive  the  holy  com- 
munion :  and  then  how  should  I  be  able  io  pass 
through  thejire,  if  I  have  not  part  in  my  blessed 
Saviour  ?" 

Her  female  spiritual  instructor  does  not  ap- 
pear able  to  answer  her  question,  only  by  telling 
her  that  her  pastor  did  not  know  that  she  was  at 
home,  else  he  would  have  called  to  see  her. 


28  ROMISH    AND    PRELATICAL    RITE 

And  he,  when  he  did  come,  does  not  appear  to 
direct  her  to  the  Saviour,  but  merely  to  "  keep 
God's  holy  will  and  commandments,  and  walk  in 
them  the  remainder  of  her  life,"  and  to  en- 
courage her  that  she  might  yet  live  to  be 
"  visibly  admitted  to  all  the  privileges  of  a  child 
of  God,  and  be  sealed  by  his  Holy  Spirit  in  the 
view  of  the  visible  church."  What  is  here 
meant  will  be  better  understood  when  the  reader 
is  told  that  as  the  day  approached  when  the 
bishop  was  to  perform  the  rite  of  Confirmation, 
poor  Susan  feared  that  "  she  might  not  live  to 
feel  the  pressure  of  the  hands  of  God's  Great 
Shepherd  which  was  to  seal  to  her  the  indwelling 
of  the  Holy  Spirit,  and  render  her  body  meet  to 
partahe  of  the  body  and  blood  of  Him  through 
whose  death  alone  she  had  hope  of  life." 

Now,  in  contradistinction  to  all  this,  the 
Presbyterian  church  affirms  and  teaches  that 
there  is  no  other  confirmation  than  that  almighty 
work  of  the  Divine  Spirit  by  which  he  strength- 
ens, comforts,  and  establishes  believers  in  faith 
and  obedience,^  and  which  he  worketh  when, 
and  where,  and  how,  he  will.     They  believe, 

»  1  Pet.  5.  10.     1  Cor.  1.8. 


OF    CONFIRMATION    EXAMINED.  29 

however,  to  use  the  words  of  Calvin/  in  the 
propriety  of  ''  the  custom  which  was  practised 
among  the  ancients  before  this  abortive  image 
of  a  sacrament  made  its  appearance.  For  it 
was  not  such  a  confirmation  as  the  Romanists 
pretend,  which  cannot  be  mentioned  without  in- 
jury to  baptism  ;  but  a  catechetical  exercise,  in 

*  Instit.  b.  iv.  ch.  xix.  §  xiii.,  vol.  2,  p.  542.  Eng.  ed. 
In  proof  of  the  fact  that  the  practice  here  alluded  to  was 
approved  of  by  Calvin  and  the  reformed  churches  gener- 
ally, and  that  it  is  grounded  on  Scripture  example  and 
teaching,  and  is  in  many  ways  eminently  useful  and  neces- 
sary, I  have  offered  proof  in  my  volume  of  Tracts  on  Pres- 
byterianism,  No.  3,  "  A  Form  of  Public  Christian  Pro- 
fession Scriptural,"  &c.,  p.  47  ;  and  which,  as  it  has  never 
been  confuted,  I  hold  to  be  sufficient  to  authorize  the  adop- 
tion of  it  where  it  is  now  neglected.  It  was  practised  by 
all  branches  of  the  reformed  churches ;  by  Calvin,  by  the 
Genevan,  and  the  French  churches,  and  in  some  substantial 
form  by  the  Presbyterian  church  in  England,  Ireland,  and 
Scotland,  and  especially  by  the  Seceders.  The  very  fact,  too, 
that  the  decree  of  the  Council  of  Trent  condemns  such  a 
practice,  shows  that  it  was  then  common.  Further  exami- 
nation, too,  only  makes  me  more  strong  in  the  opinion  that 
no  pastor  or  session  can  admit  members  without  such  a 
form,  without  usurping  a  power  never  given,  robbing  the 
people  of  a  power  never  abandoned,  and  depriving  the 
church  of  a  benefit  which  is  of  great  advantage  and  profit. 
— See  Boyses'  Account  of  the  Ancient  Episcopacy,  p.  220. 

3* 


30  ROMISH    AND    PRELATICAL    RITE 

which  children  or  youths  used  to  deliver  an  ac- 
count of  their  faith,  in   the   presence   of  the 
church.     Now  it  would  be  the  best  mode   of 
catechetical    instruction,    if  a   formulary    were 
written  for  this  purpose,  containing  and  stating, 
in  a  familiar  manner,  all  the  articles  of  our  reli- 
gion,   in  which  the   universal   church   of    the 
faithful  ought  to  agree,  without  any  controversy  : 
a  boy  of  ten  years  of  age  might  present  himself 
to  make  a  confession  of  his  faith ;  he  might  be 
questioned  on  all  the  articles,  and  might  give 
suitable  answers  :  if  he  were  ignorant  of  any,  or 
did  not  fully  understand  them,  he   should  be 
taught.     Thus    the  church  would  witness   his 
profession  of  the  only  true  and  pure  faith,  in 
which  all  the  people  of  the  faithful  unanimously 
worship  the  one  God.     If  this  discipline  were 
observed  in  the  present  day,  it  would  certainly 
sharpen  the    inactivity  of  some  parents,   who 
carelessly  neglect  the  instruction  of  their  chil- 
dren, as  a  thing  in  which  they  have  no  concern, 
but  which  in  that  case  they  could  not  omit  with- 
out public  disgrace  :  there  would  be  more  har- 
mony  of    faith  among   Christian   people,   nor 
would  many  betray  such  great  ignorance  and 
want  of  information  :  some  would   not  be   so 


OF    CONFIRMATION    EXAMINED.  31 

easily  carried  away  with  novel  and  strange 
tenets;  in  short,  all  would  have  a  regular  ac- 
quaintance with  Christian  doctrine." 


SECTION  III. 

Confirmation  implies  the  truth  of  the  doctrine  of  Apostoli- 
cal Succession,  and  is  therefore  unscriptural. 

What  then,  I  now  ask,  is  implied  in  this  Ro- 
mish and  prelatical  doctrine  of  confirmation  ? 
It  implies  first,  the  prelatical  doctrine  of  apos- 
tolical succession,  for  it  is  to  be  administered 
only  by  prelates ;  and  the  grace  believed  to  be 
conferred  by  it  can  only  be  imparted  by  the 
hands  of  one  who  has  received  the  plenitude  of 
episcopal  grace  through  the  mysterious  channel 
of  an  uninterrupted  personal  descent  from  the 
apostles,  and  a  divine  communication  of  their 
authority  and  office.  This  is  no  caricature  of 
mine.  On  the  contrary,  "  it  is  needful,"  says 
the  Catechism  of  the  Council  of  Trent,^  "  to 
teach  who  are  the  true  and  lawful  ministers 
thereof,  that  the  faithful  may  have  the  very  sa- 

»  Page  187. 


32  ROMISH    AND    PRELATICAL    RITE 

crament  and  grace  of  confirmation.  The  Holy 
Scriptures  therefore  show  that  the  bishop  only 
has  the  ordinary  power  of  making  this  sacra- 
ment." To  teach  or  affirm  contrary  to  this,  is 
to  draw  down  upon  us  anathema  and  excommu- 
nication, and  therefore  damnation.' 

Wheatley,  on  behalf  of  the  prelacy,  confirms 
this  opinion,  by  declaring  that  "  the  minister  of 
confirmation  must  be  a  bishop,"  "  for  which 
reason  the  honor  of  dispensing  this  holy  ordi- 
nance was  ALWAYS  reserved  to  the  ministry  of 
THE  BISHOPS."*  Archbishop  Potter  affirms  the 
same  thing,  and  assures  those  who  are  willing 
to  take  his  word  for  it,  that  "  the  Scriptures  de- 
scribe confirmation  not  as  a  temporary  institu- 
tion, but  one  which  is  fundamental  to  Chris- 
tianity, AND  consequently  LASTING  AND  PER- 
PETUAL."^ 

Now  this  doctrine  of  apostolical  succession, 
as  I  have  endeavored  to  prove  in  my  volume  on 
that  subject,  is  a  pure  fabrication  of  the  hierar- 
chy after  it  had  corrupted  the  church;  usurped 
the  rights  of  the  true  clergy,  who  were  declared 

*  See  the  decree  above. 

'  On  the  Common  Prayer,  p.  394. 

'  On  Church  Government,  p.  246-249. 


OF    CONFIRMATION    EXAMINED.  Ot> 

to  be  ''inferior''  (!)  and  entirely  dependent  on 
the  prelate  for  their  being  and  authority ;  and 
when  it  had  trampled  on  the  ecclesiastical  rights 
of  the  laity,  and  utterly  expelled  them  from  their 
free-born  inheritance,  and  their  spiritual  citizen- 
ship. Of  this  doctrine  I  have  declared,  and 
am  prepared  to  maintain  against  all  opposers, 
first,  that  it  is  not  even  pretended  that  it  can  be 
found  in  Scripture.  It  is  granted  by  its  advo- 
cates that  it  is  not  clearly  revealed  in  the  word 
of  God  ;  but  that  it  depends  upon  tradition,  and 
the  authority  of  the  fathers.^  The  doctrine,  on 
the  contrary,  is  actually  denounced  by  Christ ; 
and  is  opposed  to  Scripture  declarations,  warn- 
ings, and  precepts ;  to  its  promises  and  prophe- 
cies ;  to  its  facts  and  decisions,  and  to  the  one 
and  only  remaining  commission  of  the  min- 
istry.2  Secondly,  that  this  personal  succession 
cannot  be  shown  to  have  existed  in  a  valid  and 
unbroken  chain.  For  in  order  to  do  this,  it 
must  be  proved  that  the  ordination  of  every  pre- 
late in  this  entire  succession  was  valid,  first,  as 
to  the  form  of  ordination ;  secondly,  as  to  the 

^  See  full  proof  of  this  position  in  author's  Lectures,  pp. 
73,  83,  87,  99,  103, 133,  134,  136. 

^  See  ibid,  lect.  vi.  and  vii.  # 


34  ROMISII    AND    PRELATICAL    RITE 

subject  of  ordination;  and  thirdly,  as  to  the 
ministers  of  ordination;  which  is  altosether  an 
impossibility.'  Thirdly,  that  this  personal  suc- 
cession cannot  be  proved  as  a  historical  fact.  It 
cannot  be  proved  that  the  apostle  Peter,  the  first 
link  in  this  chain,  was  ever  at  Rome  at  all,  or 
that  he  was  ever  bishop  of  Rome,  or  that  he  ever 
appointed  a  successor  to  himself,  as  such. 
Neither  can  it  be  decided  whether  there  were 
one  or  two  bishops  originally  at  Rome,  nor  who 
were  the  first  successors  in  that  church ;  while 
it  is  certain  that  many  invalidities  have  occurred 
in  the  progress  of  this  succession,  both  in  its 
Romish,  Anglican,  and  American  branches,  and 
also  in  all  the  other  prelatic  churches;  and  that 
it  has  been  broken  in  numerous  instances,  and 
in  innumerable  ways.^ 

Fourthly,  I  have  shown  that  prelates  are  not 
in  any  proper  sense  successors  of  the  apostles. 
Prelates  are  not  successors  to  the  apostles  in 
fact.  They  are  not  apostles,  in  the  true  sense 
of  this  title,  which  was  limited  to  the  twelve  ; 
nor  in  their  call,  which  was  immediately  from 
Christ ;  nor  in  their  endowments  for  their  office, 

*  See  author's  Lectures,  lect.  v. 

*  See  ibid,  lect.  viii.  and  ix. 


OF    CONFIRMATION    EXAMINED.  85 

which  were  supernatural ;  nor  in  their  office  it- 
self ,  which  was  the  oversight  and  instruction  of 
the  whole  world ;  nor  in  their  duties,  which  in- 
volved the  indoctrination,  care,  and  government 
of  ALL  the  churches.^ 

Fifthly,  this  doctrine  cannot  be  sustained  on 
the  ground  of  reason.  It  is  in  truth  most  un- 
reasonable, inasmuch  as  it  substitutes  the  theory 
of  man  for  the  word  of  God ;  the  visible  organi- 
zation and  ministry  of  the  church,  for  spiritual 
Christianity ;  ordinances,  rites,  and  forms,  for 
doctrines  and  inward  graces ;  the  authority  of 
the  church,  for  the  supremacy  and  headship  of 
Christ ;  and  the  means  of  attaining  salvation, 
by  giving  efficacy  to  the  truth,  for  that  salvation 
itself.2 

Sixthly,  this  doctrine  necessarily  leads  to  po- 
pery, because  it  invests  the  church  with  all  au 
thority ;  because  it  subjugates  the  laity  and  the 
ministry  to  prelates  ;  because  it  consigns  to  these 
prelates  the  interpretation  of  the  word  of  God ; 
because  it  has  ever  formed  the  basis  upon  which 
the  system  of  popery  rests  its  exclusive  assump- 
tions ;  because,  wherever  it  has  been  carried  out, 

^  See  author's  Lectures,  lect.  x. 
*  See  ibid,  lect.  xiv. 


36  ROMISH    AND    PRELATICAL    RITE 

it  has  led  to  the  introduction  of  the  corrupt  doc- 
trines and  practices  of  the  Romish  church  ;  and 
because  it  is  now  leading  extensively  to  the  same 
results.' 

Seventhly,  this  doctrine  leads  to  intolerance 
in  spirit  and  in  practice,  as  is  proved  from  its 
history  in  all  past  ages ;  from  the  character  and 
doings  of  many  ancient  and  modern  prelates  ; 
from  its  necessary  tendency  to  exclude  the  laity 
from  all  ecclesiastical  jurisdiction  ;  to  consoli- 
date a  spiritual  despotism ;  and  to  claim  abso- 
lute authority  over  the  persons,  conduct,  and 
opinions  of  its  adherents;  from  its  bitter,  sec- 
tarian, and  uncharitable  spirit  tovv^ards  all  other 
denominations;  and  from  its  clear  opposition  to 
civil  and  religious  liberty.'^ 

Eighthly,  I  have  objected  to  this  doctrine  be- 
cause it  necessarily  implies  that  the  church  of 
Rome  is  truly  catholic,  apostolical,  and  indefec- 
tible in  doctrine  and  practice,  and  that  all  other 
churches,  being  excommunicated  by  it,  are  cut 
off  from  the  church  of  Christ ;  and  because  it 
is  schismatical,  leading  its  abettors,  like  the  an- 
cient heretics,   to  cut  themselves  off   from  all 

^  See  author's  Lectures,  lect.  xi.  and  xii. 
^  See  ibid,  lect.  xiii. 


OF    CONFIRMATION    EXAMINED.  37 

Other  Christians ;  to  assert  that  they  alone  consti- 
tute THE  catholic  church  of  Christ,  and  to  deny 
to  all  other  branches  of  the  church  either  a 
valid  ministry  or  efficacious  ordinances;  and 
because  it  is  thus  contradictory  to  the  charity, 
to  the  spirituality,  and  to  the  divine  character  of 
the  gospel.^ 

Nor  is  this  doctrine  rejected  by  us  because 
such  claims  might  be  advanced  only  by  prela- 
tists.  On  the  contrary,  Presbyterians  might  far 
more  reasonably  urge  these  claims.  For  as  all 
THEIR  MINISTERS  ARE  BISHOPS  ;  as  their  bish- 
ops, at  the  reformation,  were  ordained  by  those 
in  authority  ;  as  they  can  undeniably  trace  their 
succession  upward  through  the  Romish,  the 
Waldensian,  and  the  Culdee  churches,  to  the 
very  time  of  the  apostles ;  and  as  in  the  apos- 
tles' time  bishops  were  presbyters,  and  acted 
under  the  one  and  only  commission  given  by  di- 
vine appointment;  it  is  therefore  plain,  that 
while  their  ministerial  succession  is  certain  and 
unquestionable,  that  of  prelates  never  can  be 
established. 

Finally,  I  have  shown  that  the  assertion,  that 
this  unbroken  succession  of  prelates  is  essential 

*  See  author's  Lectures,  lect.  xv.  xvii.  xviii.  and  xix. 
4 


J"?  ROMISH    AND    PRELATICAL    RITE 

to  a  true  church,  to  a  true  ministry,  and  to  all 
hope  of  covenanted  mercy,  would  destroy  all 
EXISTING  CHURCHES,  and  thus,  all  hope  of  salva- 
tion ;  since  there  is  no  church  which  can  estab- 
lish such  a  succession.  It  also  fosters  pride  and 
ambition  among  the  clergy ;  lukewarmness,  for- 
mality, and  hypocrisy  among  the  laity;  and  car- 
nality, contention  and  animosity  among  all  Pro- 
testant denominations.  It  strengthens  popery, 
by  conceding  its  essential  principles  and  its  most 
arrogant  demands  ;  and  it  strengthens  infidelity, 
by  implicating  Christianity  in  a  doctrine  which  is 
in  itself  unscriptural,  in  its  tendency  hurtful,  in 
its  evidence  baseless,  and  in  its  reasoning  ab- 
surd. 

Were  it  necessary,  I  might  show  the  danger- 
ous character  of  this  doctrine  in  underminincr  all 
faith  in  spiritual  influences,  and  in  the  truth, 
power,  and  efficacy  of  the  gospel.'  But  recent 
events  are  surely  sufficient  to  convince  any  im- 
partial mind  of  the  fact  I  have  stated.  For  have 
we  not  seen  that  the  belief  of  this  abstract  dog- 
ma  has   been  sufficient  to  outweigh  plain  and 

*  See  this  done  by  Professor  Powell  of  Oxford,  in  his 
Tradition  Unveiled,  and  especially  in  the  supplement  to 
that  work. 


OF    CONFIRMATION    EXAMINED.  39 

positive  testimony  to  the  open  and  scandalous  im- 
morality of  a  prelate  who  had  received  the  com- 
munication of  this  imaginary  prelatical  grace? 
Have  not  several  prelates,  many  clergy,  and  ma- 
ny also  of  the  laity  of  the  Episcopal  church,  de- 
clared that  such  was  their  faith  in  this  doctrine, 
and  therefore  in  the  gracious  and  holy  character 
of  the  convicted  culprit,  (and  to  some  extent  self- 
convicted  and  avowedly  guilty  !)  that  the  charac- 
ter, veracity,  honor,  and  chastity  of  respectable 
ladies  are  all  to  be  sacrificed  for  the  sake  of 
cloaking  mitred  infamy,  and  upholding  the  inde- 
fectible character  of  the  prelatical  succession? 
Such  open  and  public  prostitution  of  reason  and 
propriety  to  the  maintenance  of  sectarian  bigot- 
ry and  exclusive  assumptions,  demonstrate  how 
powerful  is  this  baneful  doctrine  to  corrupt  and 
demoralize  the  heart,  and  to  lead,  as  in  innume- 
rable cases  it  has  done,  to  open  skepticism  and 
infidelity.  O  yes  ;  and  when  we  see  a  secret 
tribunal  of  prelates  sitting  in  judgment  upon 
themselves ;  barring  the  door,  as  far  as  possible, 
against  all  light;  dragging  ladies  to  their  bar, 
whose  testimony  was  not  to  be  believed  on  oath, 
under  pain  of  excommunication,  and  when  they 
have  sacrificed  their  own  reputation  and  modesty 


40  ROMISII    AND    PRELATICAL    RITE 

by  submitting  to  such  inquisitorial  and  unwar- 
rantable cross-examination,  to  have  it  proclaim- 
ed by  all  true  lovers  of  **the  church"  that  the 
guilty  man  was  innocent,  and  these  innocent  re- 
ceivers of  his  insults  guilty  ; — it  is  high  time  for 
public  opinion  to  set  the  seal  of  its  reprobation 
upon  a  doctrine  so  prolific  of  evil,  and  so  dan- 
gerous even  to  the  morals  of  the  community.^ 

But  if  this  is  so,  then  of  course  the  rite  of 
confirmation, — which  implies,  and  depends  for  its 
very  existence  upon,  the  truth  and  certainty  of 
this  doctrine,  and  could  only  have  been  matured 
when  this  dogma  was  adopted, — must  fall  with 
it  to  the  ground,  as  equally  unscripturai  and 
baseless.  And  so  argues  Lightfoot,  himself  an 
Episcopalian,  who  gives  four  arguments  to  show 
that  confirmation  could  not  be  meant  by  the  pas- 
sages adduced  for  its  support  in  Acts  8.  17,  be- 
cause the  apostleship  was  a  temporary  office.'^ 

^  Look,  at  the  influence,  too,  of  this  doctrine  upon  one 
of  the  ladies  in  question,  when  she  could  calmly  reason  with 
the  insulter  while  in  the  act  of  guilt,  by  telling  him  that 
that  SACRED  hand  of  his,  which  was  then  acting  as  the  in- 
strument of  lustful  passion,  had  been  upon  the  head  of 
some  of  her  friends. 

^  Lightfoot's  Works,  vol.  viii.  p.  125,  &c.  And  here  we 
have  another  example  of  the  gross  fabrication  of  prelatists  in 


OF    CONFIRMATION    EXAMINED.  41 

And  thus  also  argues  Calvin,  who  says/  "  But 
if  any  one  inquire  of  them  how  such  a  preroga- 
tive has  been  conferred  on  bishops,  what  reason 
will  they  assign  but  their  own  pleasure  ?  They 
allege,  that  the  apostles  alone  exercised  that 
right,  being  the  sole  dispensers  of  the  Holy  Spi- 
rit. Are  bishops  the  only  apostles;  or  are  they 
apostles  at  all  ?    Let  us,  however,  grant  that  also : 

order  to  sustain  their  cause.  Lightfoot's  words  are,  '•'  Utrum 
apostolatus  ordo  et  dignitas  non  cum  ipsis  apostolis,  nun- 
quam  aniplius  imitanda,  in  perpetuum  desiisse  censenda 
est  ?"  That  is,  "  It  may  fairly  be  questioned  whether  the 
order  and  dignity  of  the  apostleship  is  not  to  be  regarded 
as  having  for  ever  terminated  with  the  apostles  themselves, 
neither  is  any  longer  to  be  imitated."  And  yet  this  the 
learned  editor,  the  Rev.  John  Rogers  Pitman,  says  "  i.s 
obscure,"'  and  therefore,  by  way  of  making  it  plain,  he 
edits  it,  "  First  whether  apostleship  were  not  an  order  for 
ever,  (the  comma  here  separates  the  words,)  inimitable  in 
the  church  ;"'  i.e.  unapproachable  in  its  elevated  greatness. 
Thus  does  Lightfoot  tell  the  English  reader  the  very  reverse 
of  v/hat  he  tells  the  reader  of  his  own  words,  and  thus,  too, 
is  Calvin  made  to  father  opinions  the  very  opposite  of  his 
real  sentiments. 

^  Institutes,  b.  iv.  ch.  xix.  §  x.  p.  540.  And  yet  this  is 
the  man  who  is  paraded  as  an  authority  in  proof  of  the 
truth  and  propriety  of  confirmation,  by  all  the  prelatical 
writers  on  the  subject.  See  Wheatley  and  others.  We 
shall  see  more  of  his  sentiments  in  a  moment. 

4* 


42  ROMISH    AND    PRELATICAL    RITE 

why  do  they  not  on  the  same  principle  contend 
that  none  but  bishops  ought  to  touch  the  sacra- 
ment of  the  blood  in  the  Lord's  supper  ;  which 
they  refuse  to  the  laity,  because  the  Lord,  as 
they  say,  only  gave  it  to  the  apostles?  If  our 
Lord  gave  it  to  the  apostles  alone,  why  do  they  not 
infer,  therefore  it  ought  now  to  be  given  to  bish- 
ops alone  ?  But  in  this  case  they  make  the  apos- 
tles simple  presbyters  ;  now  they  are  hurried 
away  with  an  extravagant  notion  suddenly  to 
create  them  bishops.  Lastly,  Ananias  was  not 
an  apostle ;  yet  to  him  Paul  was  sent,  that  he 
might  receive  his  sight,  be  baptized,  and  be 
filled  with  the  Holy  Ghost.  I  will  add  one  ques- 
tion more:  If  this  was  the  peculiar  office  of  bish- 
ops by  a  divine  right,  why  have  they  dared  to 
transfer  it  to  common  presbyters ;  as  we  read 
in  one  of  the  epistles  of  Gregory  ?" 


SECTION  IV. 


Confirmation  implies  the  institution  of  Christ  and  his  Apos- 
tles, which  is  disproved,  and  Acts  8.  14-17,  Sec.  exam- 
ined. 

But  I  have  said  that  confirmation  also  implies 
the  institution  of  Christ  and  his   apostles,  and 


OP    CONFIRMATION    EXAMINED.  48 

this  we  think  can  be  as  clearly  proved  to  be  want- 
inor  as  the  former.  Both  arcruments  constitute, 
as  it  were,  the  two  limbs  upon  which  the  body  of 
this  assumed  rite  stands.  One  of  these  we  have 
shown  to  be  wanting,  and  the  rite  is,  to  say  the 
least,  very  crippled ;  and  if  the  other  is  found 
equally  deficient  we  may  well  conclude  that  He 
who  gave  even  the  body  of  man  limbs  strong 
enough  to  bear  him  up,  would  not  leave  an  ordi- 
nance of  his  own  church  crippled  and  maimed, 
yea,  destitute  of  limbs  altogether. 

I  affirm,  then,  that  for  confirmation,  as  it  is  held 
by  Romanists  and  prelatists,  there  is  no  founda- 
tion in  the  New  Testament,  nor  any  proof  that 
it  was  instituted  by  Christ  or  his  apostles. 

That  it  was  not  instituted  by  Christ  is  mani- 
fest, since  he  employed  the  imposition  of  hands 
only  in  the  exercise  of  his  own  personal  preroga- 
tive in  communicating  his  blessing,  or  in  restor- 
insT  such  as  were  diseased.  Nethincf,  however, 
occurs  in  his  personal  history  from  which  it  could 
be  inferred  that  he  empowered  his  ministers  to 
institute  and  perpetuate  the  ordinance  of  con- 
firmation. There  are,  it  is  true,  passages  which 
have  been  thought  sufficient  to  prove  that  the 
apostles,  under  divine  direction,  did  administer 


44  ROMISH    AND    PRELATICAL    RITE 

ihis  rite,  and  tliat  prelates  as  their  successors, 
are  still  therefore  authorized  to  perpetuate  it  in 
the  church. 

The  first  of  these  passages  is  found  in  Acts  8. 
14-17,  where  it  is  recorded,  **  Now  when  the 
apostles  which  were  at  Jerusalem  heard  that  Sa- 
maria had  received  the  word  of  God,  they  sent 
unto  them  Peter  and  John  :  who,  when  they  were 
come  down,  prayed  for  them,  that  they  might 
receive  the  Holy  Ghost ;  for  as  yet  he  was  fallen 
upon  none  of  them  :  only  they  were  baptized  in 
the  name  of  the  Lord  Jesus.  Then  laid  they 
their  hands  on  them,  and  they  received  the  Ho- 
ly Ghost."  That  we  may  properly  understand 
this  passage,  it  must  be  remembered  that  the 
orifts  of  the  Holy  Ghost  were  twofold — ordinary 
and  extraordinary.  The  ordinary  gifts  were  com- 
mon to  all  believers — such  as  the  sanctifying  in- 
fluences of  the  Spirit — but  the  extraordinary  gifts 
were  gifts  bestowed  upon  particular  persons,  for 
particular  purposes;  such  as  those  given  to  the 
apostles  on  the  day  of  Pentecost.  "  They  were 
filled  with  the  Holy  Ghost,  and  began  to  speak 
with  tongues,  as  the  Spirit  gave  them  utterance," 
Acts  2.  4.  In  the  Epistle  to  the  Corinthians, 
the  apostle  mentions  the  extraordinary  gifts  of 


OP    CONFIRMATION    EXAMINED.  45 

the  Spirit.  (See  1  Cor.  12.  4-11.)  Here  he  gives 
a  catalogue  of  the  extraordinary  spiritual  gifts 
with  which  the  first  ministers  and  teachers  of 
Christianity  were  blessed.     Now  those  extraor- 
dinary gifts  and  powers  were  essentially  necessa- 
ry in  the  first  ages,  for  the  conviction  of  unbe- 
lievers, the  confutation  of  heretics,  and  the  speedy 
propagation  of  the  gospel.     They  tended  to  fa- 
cilitate as  well   as  to  accelerate  the  spread  of 
Christianity  ;  and  it  was  for  this  reason  that  the 
apostle,   when  he   came   to  Antioch,  procured 
these  extraordinary  gifts  for  twelve  men,  who 
became  the  pastors  or  elders  of  the  church  at 
Ephesus.  (See   Acts   19.   1-7;   also.  Acts   20. 
28.)    Wherever  the  apostles  made  converts  to 
Christianity,   it  was  invariably  their  practice  to 
select  some  persons  from  the  converts,  on  whom 
they  conferred  the  extraordinary  gifts  of  the  Spi- 
rit, by  the  imposition  of  hands;  and  those  per- 
sons immediately  became  qualified  to  fill  the  pas- 
toral office,  and,  as  such,  were  appointed  by  the 
apostles  to  feed  and   govern  the  infant  church. 
Now  this  is  precisely  what  the  apostles  did  in 
Samaria,  as  mentioned  in  the  passage  before  us. 
God  had  wonderfully  owned  Philip  as  an  evan- 
gelist in  Samaria,  so  that  numbers,  through  his 
preaching,  were  converted  to  the  faith  of  the 


4G  ROMISH    AND    PRELATICAL    RITE 

gospel.  It  was  then  necessary  to  appoint  minis- 
ters and  pastors  over  the  church  at  Samaria,  and 
this  could  only  be  done  by  the  apostles — for  to 
them  was  reserved  the  power  of  conferring  the 
extraordinary  gifts  of  the  Spirit:  therefore, 
when  the  apostles  who  were  at  Jerusalem  heard 
that  the  people  of  Samaria  had  received  the 
word  of  God,  they  sent  unto  them  Peter  and 
John,  who,  when  they  arrived,  laid  their  hands 
upon  some  members  of  that  church,  and  imme- 
diately they  received  the  Holy  Ghost,  that  is,  the 
extraordinary  gifts  of  the  Holy  Ghost ;  and  began 
to  speak  with  tongues  and  to  prophesy.  It  is 
true,  it  is  not  expressly  mentioned  in  this  pas- 
sage that  they  began  to  prophesy  and  to  speak 
with  tongues;  yet  it  is  evident  that  they  did, 
from  the  fact  of  Simon  Magus  wanting  to  pur- 
chase from  them  the  gift  of  conferring  the  Holy 
Ghost.  "  iVnd  when  Simon  saw  that,  through 
the  laying  on  of  the  hands  of  the  apostles,  the 
Holv  Ghost  was  ^iven,  he  offered  them  monev," 
Acts  8.  18.  And  wlu.n  Simon  saw !  Is  it  not 
evident,  then,  that  those  persons  spake  with 
tongues  and  prophesied  ?'     And  does  not    the 

*  See  a  letter  on  this  subject,  hy  the  Rev.  ^Ir.  Godkin, 
jjubUshed  in  an  Irish  newspaper. 


1 


OF    CONFIRMATION    EXAMINED.  47 

very  word  "  fallen"  teach  the  same  thing,  refer- 
ring, as  it  does,  to  the  remarkable  occurrence 
related  in  a  preceding  chapter,  when  "  on  the 
day  of   Pentecost   there    appeared  unto    them 
cloven  tongues  like  as  of  fire,  and  it  sat  upon 
each  of  them,  and  they  were  all  filled  with  the 
Holy  Ghost,    and  began  to  speak    with    other 
tongues   as   the  Spirit   gave  them   utterance." 
This  is  made  still  more  evident  by  what  is  said 
in  chapter  19.  5,  6,  of  this  same  book,  where  it 
is  related  of  the  Ephesian  disciples,  that  when 
they  heard  the  apostle  "  they  were  baptized  in 
the  name  of  the  Lord  Jesus.     And  when  Paul 
laid  his  hands  upon  them,  the  Holy  Ghost  came 
upon  them,  and  they  spake  with  tongues  and 
prophesied."     So  also  it  is  said  in  Acts  5.  12- 
16,  "  And   by  the  hands  of  the  apostles  were 
many   signs  and  wonders  wrought   among  the 
people  ;  and  they  were  all  with  one  accord  in 
Solomon's  porch.     And  of  the   rest  durst   no 
man  join  himself  to  them  :  but  the  people  magni- 
fied them.     And  believers  were  the  more  added 
to  the  Lord,  multitudes  both  of  men  and  women. 
Insomuch  that  they  brought  forth  the  sick  into 
the  streets,  and  laid  them  on  beds  and  couches, 
that  at  the  least  the  shadow  of  Peter  passing  by 


48  ROMISH    AND    PRELATICAL    RITE 

miofht  overshadow  some  of  them.  There  came 
also  a  multitude  out  of  the  cities  round  about 
unto  Jerusalem,  bringing  sick  folks,  and  them 
which  were  vexed  with  unclean  spirits  :  and 
they  were  healed  every  one."  These  Samaritan 
disciples,  be  it  remembered,  had  already  believed 
and  been  baptized  by  Philip,  and  of  course  with 
Christian  baptism.  They  had,  therefore,  al- 
ready received  "  \\{Q  ordinary  grace  of  the  Holy 
Spirit,"  and  needed  not  to  receive  it  again  a 
second  time  ;  and  hence  what  they  now  received 
must  have  been  His  ei^ra-ordinary  gifts.  This 
the  phrase  employed  indicates,  which  is  a 
Rabinnical  form  of  speech,  and  when  not  applied 
to  the  third  person  in  the  Trinity  is  "  very  com- 
mon," says  Lightfoot,^  "  in  the  writings  of  the 
Jews,  and  in  the  use  of  that  nation ;  and  ever- 
more in  their  use  and  sense  meaneth  only  the 
extraordinary  gifts  of  the  spirit  of  tongues, 
prophesying,  and  the  like — so  doth  it  constantly 
signify  in  the  Scripture :  and  it  is  very  hard,  if 
not  utterly  impossible,  to  find  it  signifying  any 
other  sense." 

Neither  were  all  who  were  baptized,  and  who 
had  professed  their  faith  in  Christ,  made  parta- 

*  Lightfoot's  Works,  vol.  viii.  p.  127. 


1 


OF    CONFIRMATION    EXAMINED.  49 

kersof  the  supernatural  signs  and  gifts  imparted 
on  this  occasion,  for  Simon  Magus,  finding  that 
he  had  not  received  them,  immediately  offered  to 
purchase  them.^  There  are  other  cases  again 
where  the  apostles  communicated  these  miracu- 
lous gifts  without  any  imposition  of  hands,  as  on 
the  day  of  Pentecost  (Acts  2.  38-42);  and 
there  are  cases  of  baptism  by  the  apostles  men- 
tioned, where  they  neither  imposed  hands,  nor 
imparted  such  gifts  (Acts  16. 15,  and  Acts  16.  31 
-35).  Neither  is  there  any  reason  to  believe 
that  women  ever  received  imposition  of  hands, 
though  they  were  made  partakers  of  these  spir- 
itual gifts  by  a  direct  influence  from  on  high.' 
And  hence  we  must  conclude,  that  this  ceremo- 
ny was  employed  by  the  apostles  under  a  divine 
impulse,  and  only  when  so  directed  ;  and  that,  as 
it  was  not  given  by  any  fixed  rule,  or  in  con- 
nexion with  baptism  as  a  regular  act,^  there  is 
neither  precept  nor  precedent  upon  which  any 
regular  use  of  this  ceremony,  as  a  stated  rite,  can 
be  founded  by  the  church  now. 

^  Lightfoot's  Works,  vol,  viii.  p.  128. 
2  Ibid. 

'  See  Lord  Barrington's  Works,  vol.  i.  pp.  127, 133,  and 
sect.  xxiv.  p.  141,  &c. 

5 


50  ROMISH    AND    PRELATiCAL    RITE 

That  such  is  the  meaning  of  these  passages 
is  admitted  by  all  impartial  critics,  including 
Episcopalians.  Dr.  Willett,  a  learned  Episcopal 
writer,  gives  four  reasons  to  show  that  the  ref- 
erence here  is  not  to  confirmation,  but  to  the 
bestowment  of  supernatural  and  miraculous 
gifts.'  The  same  view  is  taken  by  many  of  the 
Lutheran  reformers,^  by  Grotius,  by  Calvin,^  by 
Lord  Barrington,  who  dwells  at  length  and  with 
great  force  upon  the  subject,^  by  Dr.  Hinds  of 
Oxford,  now  chaplain  to  Archbishop  Whately,^ 
by  Mr.  Riddle  in  his  Christian  Antiquities,^  by 
Elsley,'  and  by  Lightfoot  f  the  Dutch  Anno- 
tations,^   Rosenmuller,'°  Kuinoel,^*    Wolfius,'^ 

^  Synopsis  Papism.,  p.  812. 

-  See  the  Confession  of  Wittemburgh,  in   Harmony  of 
Conf.,  sec.  xiii.  p.  409. 

3  Institutes,  b.  iv,  c.  xix.  §  vi.  vol.  ii.  p.  536,  and  Com- 
ment in  loco. 

*  Theological  Works,  vol.  i.  sec.  xxi.  &c.,p.  109,  &,c. 

^  History  of  the  Rise  and  Progress  of  Christianity,  vol.  i. 
pp.  197  and  227,  and  vol.  ii.  77-79.  «  P.  352. 

^  Elsley  on  the  Gospels  and  Acts,  vol.  ii.  p.  406. 

8  Works,  vol.viii.  p.  127. 

9  Annotations,  Lond.,  1657,  torn.  ii.  in  loco. 

*o  Scholia  in  Nov.  Test.,  tom.  iii.  p.  198,  and  on  Acta 
6.  6,  19.  6,  p.  384. 

"  Commentarius  in  Nov.  Test.,  vol.  iv.  p.  508  etal. 
^*  Curse  Philolog.,  tom.  iv.  p.  660. 


OF    CONFIRMATION    EXAMINED.  51 

Schoetgenius,^  Koppe,^  Gill,^  Adam  Clarke,* 
Scott,^  Beza/  and  Camerarius,  are  all  of  this 
opinion.''  Whitby,  too,  with  all  his  prelatical 
prejudice  and  bias,  is  very  strong.  "  Not,"  says 
he,^  "  that  all  who  had  been  baptized  might  re- 
ceive it ;  for  it  was  never  so  in  any  church  ;  no, 
not  at  Jerusalem  ;  there  being  only  some  among 
them  full  of  the  Holy  Ghost,  (Acts  6.  3,)  and 
therefore  it  seems  reasonable  to  say,  with  Dr. 
Lightfoot  here,  that  they  were  such  as  the  Holy 
Ghost  had  pointed  out  to  be  ordained  ministers, 
or  for  the  receiving  of  the  prophetical  gifts  which 
enabled  men  then  (Xelxovq/siv)  to  do  sacred  offi- 
ces in  the  assemblies,  where  they  were."     And 

^  Schoetgenius,  Horse  Hebr.  et  Talmudicae,  torn.  ii.  pp. 
953  and  887,  888. 

^  Novum  Testament.,  vol.  viii.  p.  99. 

'  Exposition,  vol.  viii.  p.  222,  who  is  of  opinion  that 
these  persons,  with  the  miraculous  gifts,  were  ordained  to 
the  ministry. 

*  Commentarius  in  loco.  He  is  also  of  the  opinion  ex- 
pressed by  Dr.  Gill. 

^  Commentary  in  loco. 

^  Novum  Testamentum,  Cant.,  1642,  folio,  p.  320,  on  v. 
15.  He  also  refers  them  to  the  miraculous  gifts  given  as 
qualifications  for  presiding  over  the  church. 

'  Commentarius  in  Novum  Foedus,  Cantabrigiae,  1642^ 
fol.,  p.  103,  on  Acts  8.  13. 

^  Commentary,  on  Acts  8.  15. 


52  ^  ROMISH    AND    PRELATICAL    RITE 


« 


then  he  adds,  after  dwelling  on  this  point,  *'  As 
for  the  other  opinion,  that  these  hands  were  laid 
on  to  confirm  them ;  if  hands  were  not  laid  on 
all  that  there  were  baptized,  this  makes  nothing 
for  confirmation;  if  they  were,  then  Simon  Ma- 
gus must  be  confirmed,  and  receive  the  Holy 
Ghost.  And  both  these  opinions  seem  danger- 
ous on  this  account,  that  the  Holy  Ghost  was 
never  thus  conferred  but  by  the  hands  of  an  apos- 
tle ;  and  consequently,  if  confirmation  and  ordi- 
nation be  laid  on  this  foundation,  they  may  be 
said  to  cease  with  the  apostles." 

Diodati,  the  '*  learned  professor  of  Theology  " 
with  whom  Milton  held  daily  conference  at 
Geneva,  confirms  the  opinions  expressed  above.' 
Henry,  takes  the  same  view.'^  Such  also  is  the 
view  taken  by  Clarius,^  Grotius,*  Benson,^ 
Piscator,®  Poole,"'  and  Planck.^ 

'  Annotations  upon  the  Whole  Bible,  Lond.,  1651,  on 
Acts  8.  15,  and  Milton's  Works,  vol.  i.  p.  82. 

'^  Commentary  upon  Acts  8.  15. 

'  Critici  Sacri,  Amstel.,  torn.  viii.  p.  160.    *  lb.  p.  178. 

^  See  History  of  the  First  Planting  of  Christianity,  vol.  i, 
c.  i.  sect.  iii.  p.  138,  &c.,  and  p.  66,  &c. 

*  See  in  Poole's  Synopsis,  on  Acts  8.  15. 

'  Annotations  upon  the  Bible,  Lond.,  1685,  torn,  ii.,  on 
Acts  8.  15. 

^  See  in  Coleman's  Primitive  Church,  p.  297. 


V^ 


OF    CONFIRMATION    EXAMINED.  53 

There  is  nothing,  therefore,  in  the  case  before 
us  analagous  to  confirmation,  but  every  thing 
contrary  to  it.  The  ministers,  in  this  case,  were 
extraordinary,  and  are  not  now  represented  by 
any  officers  in  the  church,  in  that  apostolic  and 
supernatural  character  in  which  they  acted.  The 
gifts  imparted  were  also  extraordinary,  and  are 
not  now  found  in  the  church,  whereas  the  object 
of  confirmation,  says  Bishop  Hobart,  is  to  secure 
•'  the  ordinary  grace  of  the  Holy  Spirit."  And 
these  gifts  were  imparted  in  answer  to  prayer, 
(see  V.  15,)  and  conferred  by  the  Holy  Spirit, 
and  not  by  any  imposition  of  hands,  which  was 
merely  an  outward  symbol  of  authority  and 
power,  which  the  apostles  had  special  com- 
mandment to  use.^  And  since  therefore  the 
authority,  the  gifts,  and  the  office  have  all  ceased, 
there  remains  neither  institution  nor  command- 
ment to  employ  imposition  of  hands,  in  the  order 
of  confirmation. 

We  are  willing  to  bring  this  matter  to  the  test 
of  a  principle  which  is  laid  down  by  one  of  the 
greatest  advocates  for  the  divine  right  and  fun- 

*  See  Willett's  Synopsis,  p.  812,  813.  Such  also  was 
the  opinion  of  the  Master  of  the  Sentences,  as  quoted  by 
him  at  p.  817. 

5* 


54  ROMISH    AND    PRELATICAL    RITE 

damental  character  of  confirmation.  I  mean 
Bishop  Jeremy  Taylor.  Speaking  of  extreme 
unction  he  says,  "  When  the  miraculous  healing- 
ceased,  then  they  were  not  Catholics,  but  here- 
tics that  did  transfer  it  to  the  use  of  dying  per- 
sons." Now  by  this  rule  let  those  be  judged  who 
still  enforce  the  necessity  of  imposition  of  hands 
by  pretended  successors  of  the  apostles, — who 
can  neither  show  the  calling,  the  qualifications 
and  the  gifts  of  an  apostle,  nor  in  any  way  impart 
the  miraculous  gifts  which  in  their  case  accom- 
panied  the  imposition  of  hands, — and  may  we  not 
say  of  them  what  their  great  defender  has  said 
in  an  exactly  parallel  case,  that  since  the  mirac- 
ulous effects  of  apostolic  imposition  of  hands 
have  ceased,  then  **  they  are  not  Catholics,  but 
heretics,  who  now  transfer  that  empty  sign  to  the 
use  of  young  persons,  and  thus  delude  their 
minds  by  the  belief  that,  with  it,  they  have 
received  divine  and  heavenly  grace." 

I  would  dismiss  the  consideration  of  these 
cases,  then,  by  proposing  the  following  dilemma: 
Either  the  Holy  Ghost  and  all  his  gifts  and 
graces  are  conferred  by  confirmation,  or  they  are 
not.  If  they  are,  why  is  it  that  they  are  not  now 
as  visible  and  manifest  as  they  were  in  apostolic 


OF    CONFIRMATION    EXAMINED.  55 

days  1  Why  do  their  recipients  give  no  evidence 
of  their  possession,  either  in  their  speech,  their 
powers,  or  even  in  their  lives?  Why  is  it  that, 
even,  according  to  Dr.  Pusey,  the  instances  of 
those  who  have  been  faithful  to  this  grace  are 
"  EXCEEDINGLY   rare."     So   that    "  there    is  a 

FEARFUL    AND    ALL    BUT    UNIVERSAL    DEFECTION 

AMONG  them"?^  And  why  is  it  that  while  the 
inhabitants  of  Roman  Catholic  countries  have 
universally  received  both  the  grace  of  baptism 
and  the  grace  of  confirmation,  they  are  never- 
theless distinguished  above  all  others  for  their 
gracelessness,  and  for  their  abuse  of  divine  grace 
to  licentiousness,  profanity.  Sabbath-breaking, 
fornication,  adultery,  and  open  infidelity,^  so 
that  whether  you  travel  in  Ireland  or  in  Switzer- 
land, you  can  trace  the  limits  of  Romanism  and 
Protestantism  by  the  presence  or  the  absence  of 
morality,  industry,  intelligence,  and  piety  ? 
On  the  other  hand,  if,  as  is  thus  manifest,  con- 

^  See  his  Present  Crisis,  p.  14. 

^  The  testimony  of  Palmer,  author  of  the  Treatise  on  the 
Church,  will  be  regarded  as  about  as  impartial  as  could 
well  be  given.  See  vol.  i.  pp.  344-349,  289,  3G0.  See 
also  Blanco  "White's  evidence  against  Catholicism,  who 
was  himself  a  Spanish  priest. 


'Ht^.. 


56  ROMISH    AND    PRELATICAL    RITE 

firmation  does  not  confer  the  Holy  Ghost  or  his 
gifts  and  graces,  why  then,  in  the  name  of  com- 
mon honesty,  does  any  church  now  attempt  to 
go  through  a  ceremony  for  which  there  is  no 
countenance  or  support  in  the  word  of  God  ;  no 
command ;  no  sign  ;  no  promise  ;  and  no  prece- 
dent capable  of  imitation  ?  Why,  like  Simon 
Magus,  make  gain  for  the  prelatic  grace  and 
dignity  and  asserted  supremacy  of  a  priesthood, 
by  enforcing  the  belief  in  gifts  and  graces  which 
can  never  be  seen,  felt,  or  proved  1  And 
how  can  a  ceremony  which  thus  deludes  multi- 
tudes with  the  hope  of  salvation  and  security — 
when  God  and  their  own  consciences  tell  them 
that  for  them  there  is  no  peace, and  that  they  are 
yet  in  their  sins — be  freed  from  the  serious 
charge  of  open  impiety  and  guilt? 


SECTION  V. 
Acts  14.  22,  examined. 


Another  passage  which  is  supposed  to  teach 
the  apostolic  appointment  of  the  rite  of  confir- 
mation is  Acts  14.  22,  where  it  is  said  that  Paul 
and  Barnabus  went  "to  Lystra,  and  to  Iconium, 


OF    CONFIRMATION    EXAMINED.  57 

and  to  Antioch,  confirming  the  souls  of  the  dis- 
ciples, and  exhorting  them  to  continue  in  the 
faith."  So  also  in  Acts  15.  41,  they  are  report- 
ed as  "  confirming  the  churches."  And  so 
also  Judas  and  Silas,  "  being  prophets  them- 
selves," "  exhorted  the  brethren  with  many  words 
and  confirmed  them."  Acts  15.  32.  Here  in- 
deed we  find  the  icord  "confirmed,"  and  this 
with  many  is  proof  positive  of  the  thing,  since 
they  are  led  not  by  the  sense  but  by  the  sound. 
So  we  have  seen  it  is  with  the  word  bishop, which 
is  to  many  an  ample  demonstration  of  the  scrip- 
tural institution  of  the  prelatical  order  of  bish- 
ops ;  whereas  it  really  means  throughout  the  New 
Testament  the  order  of  presbyters  or  pastors. 
Now  it  is  to  be  remembered  that  the  reference 
of  the  word  "  confirm  "  to  the  ecclesiastical 
rite  is  of  modern  origin,  and  very  remote  from 
the  true  and  proper  meaning  of  the  term,  which 
signifies  ''  to  put  past  doubt  by  new  evidence, 
and  thus  to  establish  :"  and  hence  the  applica- 
tion of  the  word  to  the  ecclesiastical  rite  is  given 
by  Dr.  Johnson  as  the  eighth  and  last  significa- 
tion of  the  word. 

The  Greek  word   used  in  these  passages  is 
analogous  to  confirmation,  in  its  original  mean- 


58  ROMISH    AND    PRELATICAL    RITE 

ing,  signifying  "to  place  firmly  upon  a  founda- 
tion," and  thus  to  establish  or  build  up.  Hence 
Tyndale,  in  1534,  renders  the  word  by  the  term 
"strengthen,"  which  rendering  is  followed  by 
Archbishop  Cranmer  in  "  the  great  Bible,"  pub- 
lished by  authority  in  A.  D.  1539.'  The  resto- 
ration, therefore,  of  the  word  "  confirm!^  by  the 
translators  of  the  authorized  version,  A.  D.  1611, 
must  be  regarded — like  the  use  of  the  word 
"  easter"  for  passover,  "elder"  for  presbyter, 
"  overseers"  for  the  term  bishops,  where  the 
connexion  would  prove  that  this  office  and  its 
duties  belong  to  presbyters,^ — as  intended  by 
these  men,  who  were  all  prelatists,  and  who 
were  required  to  retain  "old  ecclesiastical 
words,"  and  in  any  case  they  thought  doubtful 
"  to  keep  that  signification  most  commonly  re- 
tained by  the  most  eminent  fathers,"  as  much  as 
possible  to  favor  prelacy  and  put  down  Presby- 
terianism.     For  not  only  were  all  the  translators 

'  See  in  the  English  Hexapla  on  the  passages. 

2  See  Acts  20.  28,  see  v.  17.  So  in  1  Peter,  v.  2,  "  the 
bishopric,"  or  "  the  office  of  a  bishop,''  is  rendered  "  over- 
sight,''  because  v.  1  shows  that  it  belonged  to  "  presbyters," 
who  are  therefore  called  "  elders"  more  effectually  to  blind 
the  reader. 


OF    CONFIRMATION    EXAMINED.  59 

chosen  from  the  prelacy,  although  the  petition 
for  the  new  version  came  from  the  Presbyterians, 
and  was  at  first  opposed  by  Archbishop  Ban- 
croft; but  their  version  was  subsequently  "re- 
viewed by  the  bishops,"  including  Bancroft,  who 
introduced  several  alterations,  and  by  Bilson, 
who  had  written  a  work  against  the  Presby- 
terians; and  last  of  all,  was  submitted  to  the 
privy  council  and  to  King  James,  who  had  ab- 
jured his  own  repeated  oath  in  favor  of  Presby- 
tery, and  had  now  of  course  become  its  most 
deadly  enemy.'     Indeed  in  the  preface  to  the 

*  See  Jameson's  History  of  the  Culdees,  p.  330.  John- 
son's Hist,  of  English  Translations  of  Bible  in  Watson's 
Tracts,  and  Hist.  Acct.  prefixed  to  the  English  Hexapla, 
London,  1841  ;  pp.  149,  151-159.  See  also  any  history 
of  the  times.  As  to  King  James's  perjury  take  the  follow- 
ing proof.  In  1590,  (McCrie's  Life  of  Melville,  vol.  i.  p. 
385,  386,)  at  a  meeting  of  the  General  Assembly,  "  He 
praised  God  that  he  was  born  in  such  a  time,  as  in  the  time 
of  the  light  of  the  gospel,  and  in  such  a  place,  as  to  be  king  in 
such  a  kirk,  the  purest  kirk  in  the  world."  "  The  kirk  of 
Geneva  (continued  his  Majesty)  keepeth  Pasch  and  Yule. 
What  have  they  for  them  ]  They  have  no  institution. 
As  for  our  own  neighbor  kirk  in  England,  their  service  is 
AN  EVIL-SAID  MASS  ill  English  ;  they  want  nothing  of  the 
mass  but  the  liftings.  I  charge  you,  my  good  people,  min- 
isters, doctors,  elders,  nobles,  gentlemen,  and  barons,  to 


60  ROMISH    AND    PRELATICAL    RITE 

reader,  the  Translators  candidly  avow  that  they 

stand  to  your  purity  ;  and  I,  forsooth,  so  long  as  I  brook 
my  life  and  crown,  shall  maintain  the  same  against  all 
deadly."  (Cald.  iv.  198,  204.) 

When  Bancroft  represented  that  James  had  dissembled 
in  giving  his  testimony,  the  learned  king  "  took  an  oppor- 
tunity (Life  of  Melville,  i.  392)  of  contradicting  the  insin- 
uation of  Bancroft,  that  he  dissembled  in  the  concessions 
which  he  had  lately  made  in  favor  of  presbytery." 

In  1598,  in  an  apologetical  preface  to  his  Doron,  James, 
speaking  of  the  ministers  of  Scotland,  says  (Life  of  Mel- 
ville, vol.  ii.  p.  163,  164),  "  There  is  presently  a  sufficient 
number  of  good  men  of  them  in  this  kingdom  ;  and  yet  are 
they  ALL  known  to  be  against  the  form  of  the  English 
Church  V  And  again,  speaking  of  the  charge  of  Puritan- 
ism, he  says  :  "  I  protest  upon  mine  honour  that  I  mean  it 
not  generally  of  all  preachers,  or  others,  that  like  better 
of  the  single  form  of  policy  in  our  church,  than  of  the 
many  ceremonies  of  the  Church  of  England,  that  are  per- 
suaded that  their  bishops  smell  of  a  papal  supremacy,  that 
the  surplice,  cornered  cap,  and  such  like,  are  the  outward 
badges  of  popish  errors.  No,  I  am  so  far  from  being  con- 
tentious in  these  things  (which  for  my  own  part  I  ever 
esteemed  indifferent),  as  I  do  equally  love  and  honour  the 
learned  and  grave  men  of  either  of  these  opinions.  It  can 
no  ways  become  me  to  pronounce  so  lightly  a  sentence  in 
BO  old  a  controversy." 

In  the  same  year,  1598,  at  the  Assembly,  James  so- 
lemnly and  repeatedly  (Life  of  Melville,  vol.  ii.  132,)  pro- 
tested (with  what  truth  it  is  now  unnecessary  to  say,)  that 


OF    CONFIRMATION    EXAMINED.  61 

sought  to  steer  a  course  between  popery  and 
puritanism. 

We  are  not,  therefore,  to  be  carried  away  by 
the  mere  wind  of  empty  sound,  from  the  plain 
and  palpable  meaning  of  these  passages,  which 
manifestly  refer  to  that  inward  and  spiritual 
comfort  and  edification  which  were  imparted  by 
the  miraculous  gifts  to  these  infant  and  perse- 
cuted churches.  Who  ever  heard  of  prelatical 
confirmation  without  imposition  of  hands?  and 

he  had  no  intention  to  introduce  either  popish  or  AngHcan 
bishops,  but  that  his  sole  object  was  that  some  of  the  best 
and  wisest  of  the  ministry,  chosen  by  the  General  Assem- 
bly, should  have  a  place  in  the  privy  council  and  parlia- 
ment, to  sit  in  judgment  on  their  own  affairs,  and  not  to 
stand,  as  they  had  too  long  stood,  at  the  door,  like  poor 
suppliants,  disregarded  and  despised."  Such  were  the 
avowed  declarations  of  James ;  and  yet,  as  if  to  demon- 
strate the  truth  of  Scripture,  when  it  shows  the  folly  of 
putting  confidence  in  princes,  and  when  it  declares  that 
"  men  of  high  degree  are  a  lie,"  he  was  at  this  time  pri- 
vately circulating  in  his  Doron  the  most  opposite  senti- 
ments (Melville,  p.  162),  and  was  willing  afterwards  to 
proclaim  to  the  world  his  own  base  perjury  and  shameless 
deceit  (see  his  Premonition  to  the  Apol.  for  the  Death  of 
Allegiance,  ibid.  p.  164).  In  Bancroft,  however,  he  found 
a  fitting  counsellor. 

6 


62  ROMISH    AND    PRELATICAL    RITE 

who,  by  any  effort  of  ingenuity,  can  find  any  al- 
lusion to  imposition  of  hands  here?  Or  can 
any  other  than  a  prelate  confirm  ? — and  yet  we 
here  find  Judas  and  Silas,  two  simple  presby- 
ters, confirming  the  brethren.^  On  the  whole, 
then,  we  must  conclude,  with  Archbishop 
Whately,^  that  while  it  is  true  that  "  some 
who  would  be  ashamed  to  employ  such  an  argu- 
ment for  confirmation  themselves,  might  yet  be 
tempted  to  leave  it  uncontradicted,  from  a  doubt 
of  being  able  to  substitute  a  sound  one,  which 
should  be,  to  that  individual,  equally  satis- 
factory." 

This  he  justly  enumerates  among  the  pious 
frauds  by  which  even  Protestant  Jesuitism  and 
sectarian  zeal  will  advance  a  weak  and  defence- 
less cause.  For,  he  adds,  **  Let  us  imagine  a 
case  of  some  one  desirous  to  receive,  and  induce 
others  to  receive,  the  rite  of  confirmation,  from 
supposing  it  alluded  to  and  enjoined,  in  the  pas- 
sage of  Scripture  which  describes  an  apostle  as 
going  through  a  certain  region  "  confirming  the 
churches;"  should  we  venture  to   attempt  re- 

*  Ananias,  v^ho  was  but  a  disciple,  laid  hands  also  on 
Paul,  Acts,  9.  11.    Lord  Barrington's  Wks.  vol.  i.  p.  127. 
'  Origin  of  Romish  Errors,  p.  161,  ch.  iii.,  Eng.  ed. 


OP    CONFIRMATION    EXAMINED.  63 

movinor  his  conviction  from  this  false  basis,  and 
replacing  it  on  a  sound  one  ?"    *'  Our  separation, 
therefore,"  he  further  adds,  "  from  the  Church  of 
Rome  does  not  place  us  (nor  can  we  ever  be 
placed  in  this  life)  in  a  situation  which  exempts 
us  from   all  danger  of  falling   into  corruptions 
— among   the    rest,    the  justification    of  pious 
frauds — substantially  similar  to  those  with  which 
that  church    is  so  justly   reproached."     I  will 
only  add   one    other   testimony.     "  The    great 
apostle,"  says  Dr.  Burton/  ''travelled  through 
Syria  and  Cilicia  ;  and  the  expression  used  by 
St.  Luke  of  his  confirming  the  churches  in  those 
countries,    proves    that   he   must  have  planted 
these  churches  at  an  earlier  period.     He  now 
confirmed  them  :  i.  e.  he  gave  them  such  regu- 
lations   as    were    necessary    for    their    welfare. 
Wherever  deacons  were  w^anted,   he  ordained 
them ;    he    appointed    others    to   the   office    of 
elders;  and  there  can  be  little  doubt,  that  to 
some  or  all  of  these  ministers  he  imparted  those 
miraculous  gifts  of  the  Spirit,   which  were  so 
useful  for  the  instruction  of  the  converts,  and 

'  Lectures  upon  the  Eccl.  Hist,  of  the  First  Three 
Cent.,  Lect.  vi.  Oxf.,  1839  ;  and  see  also  vol.  i.  p.  95,  Lect. 
iv. 


64  ROMISH    AND    PRELATIIJAL    RITE 

furnished    such    convincing    evidence   of   the 
gospel." 


SECTION  VI. 
Heb.  6.  1,  2,  examined. 
We  proceed,  therefore,  to  notice  the  only 
other  passage  quoted  in  proof  of  confirmation, 
as  a  permanent  and  fundamental  rite  of  the 
church,  and  that  is  Heb.  6.  1,  2,  where  the 
apostle  enumerates  among  the  principles  which 
constituted  first  principles  in  the  catechetical  in- 
struction of  religious  inquirers,  who  were  seek- 
ing their  way  from  heathenism  and  Judaism  into 
the  light  and  liberty  of  the  gospel  of  Christ,  the 
following  doctrines — of  repentance,  of  baptism, 
of  laying  on  of  hands,  of  the  resurrection  of  the 
dead  and  of  eternal  judgment.  The  doctrine 
concerning  each  and  all  of  these,  that  is,  their 
nature  and  design,  their  relation  to  Christianity 
and  to  the  salvation  of  men,  this  the  apostle 
considered  as  the  very  alphabet,  or  axiomatic 
principles,  with  which  the  inquirer  (or,  as 
he  was  technically  called,  the  catechumen) 
ought  to  be  made  acquainted  and  be  familiar. 


iii_ 


OF    CONFIRMATION    EXAMINED.  65 

These  are  not  "the  meat  and  drink,"  ''the 
wine  and  strong  meat,"  which  were  to  be  given 
to  those  who  had  become  "  men  in  Christ  Jesus," 
but  "the  milk"  and  pap  which  were  to  be  ad- 
ministered to  those  who  were  still  but  "  babes 
in  Christ."  Such  persons  having  sat  under  the 
teaching  of  the  schoolmaster,  and  imbibed  the 
rudiments  of  Christian  education,  were  to  go  on 
unto  perfection,  and  to  the  complete  develop- 
ment of  that  hope  set  before  us  in  the  gospel 
(v.  18),  and  which  alone,  like  an  anchor  of  im- 
mutable security  and  strength,  can  hold  fast  the 
soul  amid  all  the  swelling  floods  of  temptation 
and  sin.  The  apostle,  therefore,  does  not  mag- 
nify these  principles,  but  shows  that  they  are 
"  in  order  to  goodness,"  and  that  they  are 
valuable  only  as  they  lead  to  the  sanctification 
of  the  soul.  Instead,  therefore,  of  making 
them — supposing  for  a  moment  that  they  do  con- 
tain the  doctrine  of  the  church — its  sacraments 
and  its  order,  the  very  essentials  of  faith  and 
salvation,  and  the  very  channels  of  heavenly 
grace,  he  calls  upon  his  readers  to  look  beyond 
these  for  that  justification,  sanctification,  and 
complete  redemption,  which  are  to  be  found  in 
Christ;  and  warns  them  that  a  man  may  have 

6* 


66  ROMISH    AND    TRELATICAL    RITE 

become  partaker  of  all  the  knowledge  and  ordi- 
nances and  privileges  here  enumerated  or  im- 
plied, and  yet  fall  away,  and  crucify  to  himself 
the  Son  of  God  afresh,  and  put  him  to  an  open 
shame  (v.  6).  And  that  church,  therefore, 
which  makes  these  things  take  pre-eminence  of 
the  doctrines  of  grace,  and  the  life  and  practice 
of  holy  devotedness  to  Christ,  has  never  got  be- 
yond the  porch  and  outer  wall  of  Christianity, 
and  is  still  found  feeding  its  children  with  the 
milk  of  babes,  the  husks,  hay,  and  stubble  which 
can  never  invigorate  or  impart  spiritual  strength. 
And  hence  it  is,  says  Cartwright,  that  even 
"their  confirmed  persons  are  always  such  babes, 
and  so  infirm  that  they  can  never  learn  to  call 
God,  Abba,  Father,  but  are  always  like  a  shaken 
reed,  and  like  the  waves  of  the  sea  which  are 
moved  by  the  winds,"  having  no  root  in  them- 
selves, and  looking,  like  craven  and  hungry  de- 
pendents, for  very  food  and  life  to  their  priestly 
guides. 

But  can  these  words,  we  ask,  in  any  way  refer 
to  confirmation  ?  Assuredly  not.  For  in  such 
a  ceremony,  and  for  the  purpose  now  attributed 
to  confirmation,  we  have  found  no  use  made  of 
imposition  of  hands  in   the  word  of  God.     In 


OF    CONFIRMATION    EXAMINED.  67 

imparting  miraculous  gifts  and  healing  diseases, 
we  do  find  it  used  by  Christ  and  the  apostles, 
and  by  them  alone  ;  but  as  a  ceremony  per- 
fecting baptism  and  imparting  a  grace  which 
baptism  promises  or  gives,  never.  On  the  con- 
trary "  Christ  baptized  not,''  and  Paul  baptized 
little,  and  even  among  the  few  cases  of  apostolic 
baptism  there  was  no  connexion  with  such  a 
ceremony  as  imposition  of  hands.  Besides  these 
cases  in  which  imposition  of  hands  was  em- 
ployed, we  find  this  ceremony  used  by  ordinary 
presbyters,  the  pastors  of  the  churches,  as  at 
Antioch,  and  at  the  ordination  of  Timothy,  in  in- 
troducing ministers  into  their  sacred  office.^ 
As  a  rite  whereby,  accompanied  with  solemn 
prayer,  benediction  and  official  designation,  min- 
isters were  set  apart  and  invested  with  authority 
to  teach,  and  as  thus  signifying  the  whole  doc- 
trine of  the  church,  its  ministry  and  its  author- 
ized proclamation  of  the  gospel,  and  whatsoever 
things  Christ  has  commanded  in  his  word — in 
this  sense,  "the  laying  on  of  hands,"  must  here 
be  understood.  The  words  cannot  refer  to  bap- 
tism, of  which,  for  ages,  confirmation  was  an 

*  See  these  passages  fully  explained  in  Presbytery  and 
Prelaoy,  pp.  129,  174,  and  187,  &c. 


68  ROMISH    AND    PRELATICAL    RITE 

immediate  accompaniment,  for  then  would  bap- 
tism alone,  like  Pharaoh's  lean  kine,  swallow  up 
the  fat  kine  of  that  very  church  and  ministry,  of 
which  it  is  but  one  ordinance,  and  that,  the  ini- 
tiatory one ;  because,  further,  "  we  know  of  a 
certainty"  that  in  some  cases  imposition  of 
hands  did  not  accompany  baptism,  as  in  that  of 
the  thousands  at  the  day  of  Pentecost,  of  Corne- 
lius, of  the  Ethiopian  eunuch,  of  the  jailor,  of 
Lydia,  and  of  others;  and  finally,  it  cannot  re- 
fer to  baptism,  because  many  are  of  opinion  that 
between  the  words  "baptisms"  and  ''laying  on 
of  hands,"  the  word  didnxr]  should  be  inserted, 
and  constitute  another  principle,  to  express  that 
catechetical  instruction  by  which  converts  were 
prepared  for  full  membership  in  the  church  of 
Christ.  1 

To  apply  these  words  to  the  present  ceremony 
of  confirmation  is,  therefore,  a  glaring  presump- 
tion, and  an  imposition  upon  the  word  of  God. 
No  instance  of  laying  on  of  hands,  in  such  a 
sense,  can  be  found  in  the  whole  Bible,  Facts 
there  stated  prove,  contrariwise,  that  this  rite 

^  So  Erasmus  and  the  Greek  Scholiasts.  See  Gilles- 
pie's Miscellany  Questions,  p.  21.  See  Hey's  Lect.  on 
Divinity,  vol.  ii.  p.  460. 


OF    CONFIRMATION    EXAMINED.  69 

was  not  invariably  connected  with  baptism  by 
the  apostles,  as  it  was  universally  when  first  used 
in  the  church  at  a  subsequent  period.  And  the 
very  sense  and  bearing  of  the  passage  demand 
that  the  rite,  as  indicating  and  holding  forth  the 
ministry  of  the  church,  and  its  whole  economy 
and  value,  should  be  here  understood  in  accord- 
ance with  the  weight  and  authority  of  all  impar- 
tial and  critical  inquirers.^  "  It  is  most  probable," 

'  Stuart  on  the  Hebrews,  vol.  ii.  p.  138.  McLean  on 
the  Hebrews,  Wks.,  vol.  v.  p.  188.  Gillespie's  Miscellany 
Questions,  p.  21.  Cartwright's  Confut.  of  the  Rhemists, 
pp.  606,  607.  Divine  Right  of  the  Gospel  Ministry,  pt.  i. 
pp.  175-177.  Dr.  Ames  in  his  Bellarminus  Enervatus, 
torn.  ii.  p.  76,  who  refers  it  to  the  totum  ministerium. 
BuUinger  also  confirms  this  in  loco.  Riddle's  Christian  An- 
tiquities, p.  532.  See  also  a  Dissertation  on,  in  Walch's 
Miscellanea  Sacra  on  the  Catechetical  Instruction  of  the 
Apostles,  to  be  seen  in  the  Biblical  Repertory  for  1827. 
Suiceri  Thesaurus  under  the  word,  tom.ii.  pp.  1514-1516. 
Spanheim  Diatrib.  de  Impos.  Manuum,  torn.  ii.  p.  871. — 
Bloomfield,  in  his  Greek  Test,  and  Crit.  Digest,  vol.  viii. 
p.  443,  ascribes  to  the  best  commentators,  ancient  and 
modern,  the  opinion  that  it  refers  to  the  symbol  then  used 
of  the  spiritual  gifts  vouchsafed  to  many,  and  of  whose 
nature  they  should  be  informed,  and  as  this  accompanied. 
in  his  opinion,  baptism,  it  could  not  of  course  refer  to  con- 
firmation.    See   Greek  Test.,  vol.  ii.  p.  491.     Wolfii  Cu- 


70  ROMISH    AND    PRELATICAL    RITE 

says  Walch,'  *'  that  the  sTiidsaig/fioon'^  which 
the  apostle  in  this  place  mentions,  refers  to  the 
ordination  of  the  church  ministry  :  since  it  is 
evident,  as  we  learn  from  1  Tim.  4,  14,  and  v. 
22,  and  2  Tim.  I.  C,  that  the  sacred  office  was 
solemnly  conferred  by  the  laying  on  of  hands. 
Hence  the  phrase,  laying  on  of  hands  is  here 
used  for  the  ordination,  or  the  constitution  itself 
of  the  church  ministry,  as  in  this  sense  the  term 
is  elsewhere  employed.  The  apostle  Paul  him- 
self, in  those  passages  just  quoted,  uses  the  term 
to  denote  the  constitution  of  the  church  minis- 
try ;  and  it  occurs  also  in  the  same  signification 
among  ecclesiatical  writers."  ....  *'  In  the 
enumeration  of  these  heads  of  instruction,  in  the 
Epistle  to  the  Hebrews,  the  doctrine  of  the 
church  ministry  very  properly  succeeds  that  of 
baptism.     For  those  who  were  baptized  ought 

ras  Phil.,  torn.  iv.  p.  660.  Rosenmliller  Scholia  in  Nov. 
Test.,  torn.  v.  pp.  208,  and  45,  46.  Koppe  in  Nov.  Test., 
vol.  viii.  p.  99.  Kuinoel  Comment,  in  Epist.  ad  Heb.,  p. 
177. 

^  See  as  above  referred  to,  pp.  61,63.  Of  the  same 
opinion  are  Schmidius,  Boltenius,  Carpsovius,  in  Kuinoel 
in  loco.  Gill,  in  his  Commentary  (see  on  Acts,  8.  17), 
thinks  that  even  in  that  case  the  ceremony  was  connected 
with  ordination. 


OF    CONFIRMATION    EXAMINED.  71 

next  to  apply  to  the  servants  of  God,  so  that 
hearing  them,  they  might  make  progress  in  sav- 
ing knowledge ;  might  receive  from  them  the 
remission  of  sins,  and  the  sacrament  of  the 
Holy  Supper,  and  might  hence  obtain  the  neces- 
sary helps  for  preserving  and  confirming  their 
faith  in  Jesus  Christ."^ 


SECTION  VII. 

Why  Imposition  of  Hands  was  continued  in  the  Church. 

We  may  here  ask,  in  passing,  why  imposition 
of  hands  should  be  employed  during  the  apos- 
tolic age,  and  by  apostolic  men,  and  yet  not  re- 
main as  a  permanent  rite  in  the  church  :  and 
how,  also,  a  rite  thus  peculiar,  should  come  to 
be  so  generally  and  so  commonly  adopted  ?    And 

^  *'  Paul,  from  this  point  of  view,  designated  the  whole 
of  the  solemn  proceeding,  without  separating  it  into  its 
various  elements,  by  that  which  was  its  external  symbol, 
as  in  Scripture  phraseology,  a  single  act  of  a  transaction 
consisting  of  several  parts,  and  sometimes  that  which  was 
most  striking  to  the  senses,  is  often  mentioned  for  the 
whole."  Neander  Apost.  Kirch,  i.  213. 


72  ROMISH    AND    PRELATICAL    RITE 

to  these  questions  an  easy  answer  may  be  given, 
since  the  same  reasons  which  made  it  necessary 
that  there  should  be  miracles,  and  tongues,  and 
supernatural  gifts,  and  inspired  men,  and  pro- 
phets, and   visible   inflictions  of  divine  wrath, 
and  miraculous  healing  of  diseases,  made  it  also 
wise  that  there  should  be  some  outward  signs 
and  symbols  by  which  these  high  and  peculiar 
prerogatives  of  the  apostles  and  others  gifted  by 
them,  should  be  accompanied,  in  order  to  justify 
them  in  the  sight  of  others  ;  to  bear  witness  to 
their  authority ;  to  silence  clamor  and    opposi- 
tion ;   and  to  give  an  outward  sign  of  confirma- 
tion and   assurance  to  the   recipients  of  such 
gifts  themselves.     This  was  the  true  nature  of 
the  anointing  of  the  sick,  and  of  the  laying  on 
of  hands,  in  connexion  with  miraculous  healing 
and  miraculous  gifts.     The  descent  and  opera- 
tion of  the  Holy  Ghost,  in  his  ordinary  saving 
influences, was  then,  as  now,  unseen  and  unfelt, 
except  by  the  recipient,  and  therefore  the  object 
of  faith   only.     Some  assurance  was  therefore 
requisite  in  order  to   prove  that  these  effects, 
though  impalpable,  were  real.    And  this  consist- 
ed in    miraculous  gifts   and  powers,  manifested 
in  the  one  case  by  prayer  and  imposition   of 


OF    CONFIRMATION    EXAMINED.  7o 

hands,  and  in  the  other  by  prayer  and  anointing 
of  the  body.  This  subject  has  been  very  can- 
didly stated  by  Dr.  Hinds,  an  eminent  Epis- 
copalian writer  of  Queen's  College,  Oxford, 
and  at  present  chaplain  of  Archbishop  Whate- 
ly.  In  his  History  of  the  Rise  and  Progress 
of  Christianity,  which  deserves  to  be  more  gen- 
erally known,  after  having  explained  why  the 
church  continued  to  claim  the  power  of  working 
miracles  he  says  :^  *'  But  not  only  miracles 
ceased,  because  designed  solely  for  the  estab- 
lishment of  the  church;  but  the  obligation  to 
perpetuate  those  customs  which  were  connected 
with  miraculous  agency  ceased  also  together 
with  it.  As  instances  of  these,  may  be  noticed 
the  practice  of  anointing  the  sick,  and  that  of 
laying  on  of  hands  by  the  apostles,  subsequent 
to  baptism. 

"  The  first  of  these  customs,  evidently,  was  es- 
tablished as  a  form  of  miraculous  cure,  similar 
to  that  wrought  by  the  pool  of  Bethesda.  It  was, 
no  doubt,  the  mode  in  which  the  apostles  fulfil- 

^  Vol.  ii.  pp.  76-79.  See  also  Lord  Barrington's  Wks., 
vol.  i.  p.  133.  The  same  view  is  presented  by  Burnet  in 
his  Exposition  of  the  Thirty-nine  Articles,  p.  352.,  Page's 
ed.  Lond.  1837. 

7 


74  ROMISH    AND    PRELATICAL    RITE 

led  the  Lord's  special  injunction  to  *  heal  the 
sick.'  When,  therefore,  such  cures  ceased,  the 
cessation  itself  was  equivalent  to  a  formal  an- 
nulment of  the  practice  by  God.  Nevertheless, 
as  nothing  could  have  been  more  mortifying  to 
the  spiritual  pride  of  a  Christian,  than  the  loss  of 
so  splendid  an  appendage  to  the  church  as 
miraculous  power,  (agreeably  to  the  remarks 
above  made,)  the  designing,  the  superstitious, 
and,  perhaps  the  truly  pious  themselves,  would 
naturally  be  slow  to  admit  the  evidence  that  its 
virtue  had  ceased.  To  the  dying  man  and  to  his 
distressed  friends,  even  the  faintest  possibility 
of  success  would  be  a  sufficient  motive  for  the 
experiment.  Thus  it  would  be  continued,  by 
some  from  a  hope  that  its  efficacy  might  be  re- 
newed ;  by  others  from  reverence  for  a  custom, 
which,  although  ineffectual,  had  once  been  bles- 
sed by  the  Spirit ;  by  others,  finally,  it  would  be 
persisted  in  from  a  view,  created  by  enthusiasm 
or  fraud,  that  where  no  palpable  miracle  was 
vvroucrht,  a  secret  miraculous  influence  must  be 
communicated  in  lieu  of  the  specific  benefit 
attached  to  it.  .Hence,  in  later  ages,  its  invari- 
able use  in  a  great  part  of  the  Christian  world  as 
a  means  of  grace  to  the  departing  Christian. — 


OP    CONFIRMATION    EXAMINED.  75 

Had  the  custom,  when  its  miraculous  use  ceased, 
been  in  its  nature  at  all  applicable  to  edification, 
the  reverence  which  retained  it  for  such  a  pur- 
pose, in  preference  to  the  introduction  of  any 
new  ceremony,  would  have  been  even  praisewoi- 
thy.  As  it  is,  its  preservation  in  the  Greek  and 
Roman  churches  is  a  curious  monument  of  hu- 
man weakness." 

*'  The  origin  and  meaning  of  confirmation  is 
similar.  The  apostles  used  to  lay  their  hands 
on  those  who  had  been  baptized,  in  order  that 
they  may  receive  some  spiritual  gift, — that  is, 
some  miraculous  sign  that  the  unseen  descent  of 
the  Holy  Ghost  on  them  at  baptism  was  real. — 
None  but  an  apostle  could  do  this,  and  it  was 
done,  sometimes  immediately  on  baptism,  some- 
times after  a  long  interval ;  but  all  Christians 
seem  to  have  claimed  it  as  a  privilege,  whenever 
they  had  opportunity  of  receiving  it.  The  rite 
was  called  confirmation,  and  the  gift,  the  sign  of 
confirming.  (This  much  is  gratuitous  and  with- 
out any  proof) 

*'  Properly,  then,  confirmation  was  a  temporary 
usage,  connected  with  a  miraculous  display,  and 
indeed,  appended  to  the  apostolical  office,  to- 
gether with  which  it  ceased.     Like  the  unction 


76  ROJVflSH    AND    PRELATrCAL    RITE 

of  the  sick,  however,  it  was  still  kept  up  by 
those  who  succeeded  the  apostles  in  the  govern- 
ment of  the  churches,  from  a  respect  for  a  rite 
with  which  such  important  results  had  been  so 
lonof  associated." 

And  thus  we  find  that  the  ceremony  of  laying 
on  of  hands  was  applied  by  the  advancing 
church  for  numerous  other  purposes,  on  the 
principle  still  adopted  by  many  enlightened  men 
that  if  a  little  medicine  is  useful,  the  efficacy 
must  be  increased  by  the  quantity  ;  and  there- 
fore that  if  imposition  of  hands  was  useful  in  one 
case,  it  might  be  made  equally  serviceable  in 
others  and  thus  still  further  contribute  to  the 
glorification  of  the  prelacy.  Of  these  applica- 
tions of  the  form,  Spanheim'  enumerates  seven 
kinds.  He  shows  that  this  x^''Qo&Bcna,  laying 
on  of  hands,  was  administered  to  persons  lately 
baptized  ;  to  new  converts,  who  had  not  yet  ap- 
proached the  sacred  font ;  to  the  sick  ;  to  peni- 
tents ;  to  heretics  who  returned  to  the  Christian 
church;  to  newly  married  persons  when  the 
priests  gave  them  the  benediction  ;  and  to  those 
about  to  be  ordained  to  the  ecclesiastical  office. 
B.  Von  Sanden,  enumerates  other  occasions,  of 

»  Biblical  Repertory,  1827,  p.  61— Walch's  Treatise. 


OF    CONFIRMATION    EXAMINED.  77 

the  use  of  this  ceremony,  and  says,  that  the 
XsiQod^eaia  was  used  as  a  sign  of  silence,  or  of  a 
feigned  cause  ;  it  was  used  also  in  contracting 
matrimony;  in  the  solemn  administration  of  an 
oath  ;  in  sacrifices;  in  condemning  criminals  to 
death  ;  in  the  case  of  persons  lately  baptized  ;  in 
conferring  benedictions  upon  others ;  in  healing 
the  sick,  and  recalling  the  dead  to  life;  and  in 
ordaining  priests/  And  for  every  one  of  these 
applications  of  the  form  there  is  as  much  foun- 
dation as  for  its  use  in  confirmation. 


SECTION  VTIT. 

Confirmation  not  found  in  any  of  the  primitive  or  Oriental 
Churches. —  When  introduced. 

We  might  now  close  the  argument;  but  we 
can  greatly  strengthen  our  conclusions  by  an 
appeal  to  the  history  of  this  rite  of  confirmation. 
This  ceremony, as  we  have  seen,  was  preserved  in 
the  church,  through  pride  and  vanity  ;  and  con- 
tinued for  many  hundred  years  to  be  considered 
**  IN  NO  OTHER  LIGHT  than  as  an  appendage  to 

*  Consult  also  Jo.  Caspar.  Suicer,  and  C.  Du  Fresne. 


78  ROMISH    AND    PRELATICAL    RITE 

baptism  ;  and  during  this  period,  that  is,  till 
THE  NINTH  CENTURY,  or  about  the  close  of  the 
eighth  century,  even  the  communion  was  admin- 
istered to  children  of  the  tenderest  a^e.'"    This 

^  Such  is  the  statement  made  in  the  Pictorial  edition 
of  the  Book  of  Common  Prayer,  Eng.  ed.  Lond.,  Knight  & 
Co.,  p.  428.  Of  this  astounding  fact,  see  proofs  in  Rid- 
dle's Chr.  Antiq.,  p.  536,  and  every  ecclesiastical  historian 
of  any  character  whatever.  A  volume  could  be  filled  with 
proofs.  See  this  position  abundantly  confirmed  by  Mar- 
tene  De  Antiq.  Ecclesise  Ritibus,  torn.  i.  pp.  237,  238, 
246,  247.  Palmer's  Antiq.  of  the  English  Ritual,  vol.  ii. 
p.  198. 

In  the  recent  examination  of  the  General  Theol. 
Seminary  in  New- York,  says  the  Episcopal  Protestant, 
Dr.  Ogilby,  the  Professor  of  Ecclesiastical  History,  does 
not  seem  sufl^iciently  explicit  upon  several  matters  involved 
in  the  inquiry.  He  says,  "  On  one  occasion  I  remember 
having  been  asked  (by  a  student)  whether  I  condemned 
the  practice  of  infant  communion.  I  replied,  that  I  would 
condemn  those  who  should  practise  it  noic  ;  but  I  declined 
sitting  in  judgment  upon  those  Churches,  which  from  the 
third  century  to  the  twelfth,  saw  fit  to  observe  it.  Whether 
they  were  right  or  wrong,  I  had  no  right  to  justify  or  con- 
demn them." 

In  one  of  the  supplemental  questions  addressed  to  Dr. 
Ogilby,  Bishop  Mcllvaine  inquires,  in  reference  to  the 
above : 

"  As  you  have  said  in  your  fortieth  answer  that  you 


OP    CONFIRMATION    EXAMINED.  79 

is  the  custom  in  the  Greek  Church  till  the  pres- 
ent day,  in  which  anointing,  with  imposition  of 
hands  is  administered  immediately  after  baptism 

have  said  in  your  teaching,  that  you  '  would  condemn 
those  who  should  practise  Infant  Communion  noic,'  but 
'  declined  sitting  in  judgment  upon  those  Churches  which 
from  the  third  century  to  the  twelfth,  saw  fit  to  observe  it/ 
and  that  '  whether  they  were  right  or  wrong  you  had  no 
right  to  justify  or  condemn  them  ;'  be  so  good  as  to  state 
on  what  grounds  you  would  in  your  teachings  condemn 
those  who  should  practise  infant  communion  now,  which 
would  be  inapplicable  to  the  case  of  such  Churches  as  saw 
fit  from  the  third  to  the  twelfth  century  to  observ^e  it."  To 
this  question,  and  another  having  reference  to  the  same 
point,  the  Professor  replies  : 

"  These  questions  are  sufficiently  answered,  I  trust, 
when  1  say  that  the  question  of  Infant  Communion  has 
never  been  ruled  by  the  whole  Church.  I  wholly  decline 
judging  other  Churches  ;  to  their  own  Master  they  stand 
or  fall.  N.  B.  These  questions  also,  I  answer  under  pro- 
test, as  to  their  propriety." 

"  Now  we  know  not  how  it  strikes  others,  but  to  us  il 
appears  passing  strange,  that  a  teacher  of  Ecclesiastical 
History  should  question  the  propriety  of  his  being  asked 
what  he  was  in  the  habit  of  saying  respecting  the  practice 
of  Infant  Communion  as  it  prevailed  in  some  Churches  ; 
and  how  such  a  Professor,  in  a  Protestant  Church,  could 
hesitate  to  pronounce  such  a  practice  absurd  and  unscrip- 
tural,  it  is  difficult  to  conceive." 


jk..iM^. 


80  ROMISH    AND    PRELATICAL    RITE 

and  before  the  ceremony  is  closed.'  This  cer- 
emony, however,  they  do  not  call  confirmation, 
nor  regard  as  a  sacrament,  and  it  is  constantly 
administered  by  a  presbyter. '^ 

No  trace  of  the  ordinance  of  confirmation  can 
be  discovered  any  where,  or  in  any  church,  in  any 
part  of  the  world,  before  the  third  century, when 
the  use  of  ointment,  and  no  more,  is  mentioned 
by  TertuUian  and  Origen,  and  in  the  Apostoli- 
cal Constitutions,  and  by  Cyril  ;^  and  it  depends 
for  much  of  its  support  upon  forged  writings  or 
corruptions  of  genuine  writings  of  the  Fathers.'^ 
Even  then,  however,  and  among  the  Latin  wri- 
ters, this  anointing  was  not  called  confirmation. 
Cyprian, as  late  as  A.  D.  248,  calls  it  consumma- 
tion,  that  is,  the  completion  of  baptism.^     The 

*  Ricaut  on  the  Greek  Church,  Lond.  1679,  ch.  v.  and 
vi.  p.  177  ;  and  Hey's  Lectures,  vol.  ii.  p.  461. 

'  See  the  names  given  to  it  in  Hey's  Lectures,  ii.  461 . 
462  ;  and  Cave  and  Bingham.  They  justify  their  minis- 
tration by  presbyters,  from  the  Apostolic  Constitutions. 
See  Riddle's  Christian  Antiq.  p.  539. 

^  See  Riddle's  Christian  Antiq.  p.  541,  and  the  varioue 
authorities  there  referred  to. 

*  See  James'  Corruptions  of  Scrip.  Councils  and  the 
Fathers  by  Romanists,  pp.  3,4,  7,  8,  9,  10,  18,  37. 

^  Cave's  Disser.  under  ^voov  ;  and  Hey's  Lect.  ii.  461. 


OF    CONFIRMATION    EXAMINED.  81 

Romish  church,  in  the  application  of  that  infal- 
lible logic  for  which  it  is  so  notorious,  asserts 
that  Christ  is  the  author  of  this  rite,  and  proves 
the  assertion  by  the  authority  of  Fabian  who 
lived  about  A.  D.  236!^  In  this  way  they 
might  as  logically  prove  that  Christ  instituted 
popery,  and  thus  shew  clearly  that  darkness  is 
light,  intolerance  charity,  ignorance  knowledge, 
and  constant  mutability  infallibility. 

Some  of  the  Schoolmen,  the  very  body-guard 
of  the  Papacy,  deny  that  confirmation  is  a  sacra- 
ment, or  that  it  was  instituted  by  Christ  at 
all.^     It  was  not  separated   from  baptism  till 

AFTER  THE  BEGINNING  OF  THE  SEVENTH  CENTU- 
RY, NOR  DECLARED  TO  BE  A  SACRAMENT  TILL 
THE    TIME    OF    THE  CoUNCIL    MeLDENSE,^  THAT 

^  See  Catechism  of  the  Council  of  Trent,  p.  184,  part 
ii.  §  5  ;  and  Key's  Lect.  ii.  462. 

^  Alensis  and  Holcot,  among  the  number.  See  also 
Gregor.  Valent.  de  numer.  Sacram.  c.  3.  Cassand.  con- 
sult art.  13.  Willet's  Sym.  Papismi,  p.  813.  Such  also 
was  the  opinion  of  the  renowned  Alexander  Alensis  (or 
Hales),  called  the  irrefragable  doctor,  Forbes  ix.,  iv.  4. 
Hey's  Lect.  ii.  461,  and  of  Spalatensis.  See  Baxter  on 
Episcop.  p.  76. 

^  Riddle's  Christian  Antiq.  p.  539. 


82  ROMISH    AND    PRELATICAL    RITE 

IS,  IN  A.  D.  845,  OR  A.  D.  1201.^  Indeed,  the 
permanent  separation  of  confirmation  from  bap- 
tism cannot  be  assigned  to  an  earlier  date  than 
the  thirteenth  century. ^  The  matter  and 
FORM  of  the  ordinance  were  enjoined  by  Pope 
Eugenius  IV.,  in  the  Council  of  Florence, 
IN  THE  YEAR  1438.^  Neither  to  this  day  has 
any  fixed  time  been  determined  for  the  adminis- 
tration of  this  "  fundamental  rite,"^  the  Roman- 
ists prescribing  the  period  when  children  come 

'  Cave  and  Bingham,  and  Hcy's  Lectures,  ii.  461.  "  The 
English  Jesuits  (says  Geddes  in  his  History  of  the  Church 
of  Malabar,  p.  210),  who  could  not  endure  that  the  Pope 
should  put  a  bishop  over  them  here  in  England,  in  their 
books  wherein  they  labored  to  prove  that  there  was  no 
need  of  one,  spoke  very  slightingly  of  confirmation  ;  af- 
firming it  to  be  a  sacrament  that  was  not  enjoined  but  only 
where  it  might  be  had  very  easihj  ;  that  the  effects  thereof 
might  be  abundantly  supplied  by  the  other  sacraments,  nay 
by  ordinary  assistances ;  that  the  chrism  in  baptism  had  not 
only  the  signification,  but  all  the  effects  of  confirmation,  so 
far  at  least  as  to  make  it  not  to  be  very  necessary.  In  a 
word,  that  confirmation  was  not  simply  necessary,  neither 
necessitate  medii,  nor  necessitate  prcBcepti." 

2  Riddle's  Antiq.  p.  536. 

^  Hey's  Lectures,  p.  536. 

*  Hey's  Lectures,  p.  462. 


OF    CONFIRMATION    EXAMINED.  83 

to  "  the  use  of  reason,"  which  they  suppose  may 
be  the  case  for  all  the  purposes  they  require  it, 
at  the  age  of  seven  or  twelve  years  ;^  though 
the  rite  "  may  indeed  be  administered  to  all," 
at  whatever  age.  And  why  should  not  this  be 
the  case  ?  since  it  requires  neither  faith  nor 
knowledge  on  the  part  of  its  recipients — this 
most  charitable  of  all  churches  when  she  has 
the  truth  of  God  and  not  the  wood  of  man  to  dis- 
pose  of,  having  decreed  "that  unless  there  be 
some  hinderance  on  his  part  who  received  it,  it 
(the  ceremony  itself)  gives  new  grace. "^  And 
the  Anglican  church,  scarcely  less  merciful 
than  her  gracious  mother,  requires  that  "  as 
soon  as  children  can  say  in  their  mother  tongue 
the  article»iof  faith,  &/C.,  then  shall  they  be 
brought  to  the  bishop  *  *  *  that  every  child 
may  have  a  witness  of  his  confirmation."^ 

Nor  is  this  all;  for  not  only  is  it  true  that  we 
are  anathematized  and  cut  off  from  the  Catholic 
church  for   not  believing  in  an  ordinance  for 

*  Catechism  of  the  Council  of  Trent,  p.  189. 

*  Catechism  of  the  Council  of  Trent,  p.  190. 

'  See  Liturgiae  Britanics,  Lend.  1842,  p.  284,  285, 
where  the  additions  of  1549,  1552,  1559,  1604,  and  1662, 
mm  all  given,  and  Liturgies  of  King  Edward  VI.,  by 
Parker  Society,  p.  120,  and  p.  295.  Cambridge  1844. 


84  ROMISH    AND    PRELATICAL    RITE 

which  there  can  be  shown  to  have  existed  no 
fixed  name,  no  fixed  time  of  celebration,  no  real 
or  separate  existence  fi)r  centuries  after  Christ, 
and  no  institution  by  Christ  or  his  Apostles; 
but  for  rejecting  an  ordinance  which  the 
most  ancient,  the  most  pure,  the  most  wonder- 
ful, and  the  most  miraculously  preserved  of  all 
the  churches  that  have  ever  existed,  did  not  be- 
lieve, and  which  they  did  not  practise. 

That  this  was  the  case  wiih  the  primitive 
churches  in  Britain,  Scotland,  and  Ireland,  even 
an  archbishop  testifies.  For  Usher  tells  us'  **  that 
the  Irish  did  baptize  their  infants  without  any 
consecrated  chrism,  Lanfranc  maketh  complaint 
in  his  letters  to  Terduluacus  (or  Tirlagh),  the 
chief  king  of  that  country.  And  Bernard  re- 
porteth,  that  Malachias  in  his  time  (which  was 
after  the  days  of  Lanfranc  and  Pope  Hilde- 
brand)  did  of  the  new  institute  the  most  whol- 
some  use  of  confession,  the  sacrament  of  confir- 
mation, and  the  contract  of  marriages ,  all  which 
he  saith  the  Irish  before  were  either  ignorant  of, 
or  did  neglect."^ 

'  Of  the  religion  professed  by  the  ancient  Irish,  ch.  v. 
p.  34.  Lond.  1687,  and  see  p.  24. 

'^  The  words  of  Lanfranc  are :  "  Qaod  infantes  baptismo, 


OF    CONFIRMATION    EXAMINED.  85 

Bernard  also,  "  in  his  Life  of  MaJachi,^ 
who  went  to  Armagh  in  the  twelfth  century, 
speaks  of  the  Christian  people  there  as  most 
barbarous  and  savage,  for  their  rejection  of 
auricular  confession,  authoritative  absolution,  the 
sacrament  of  confirmation,  and  other  Papal  in- 
ventions." And  as  Archbishop  Us»her,  and 
many  considerations  which  I  have  elsewhere  ad- 
duced, make  it  manifest  that  they  received  the 
gospel  with  its  ordinances  and  forms  from  the 
Gallic  and  eastern  nations,  we  must  therefore 
conclude  that  ^/iey  also,  until  corrupted  andsub- 
jtigated  by  the  Romish  despotism,  rejected  this 
rite,  and  with  it,  the  whole  orders  and  other 
vain  and  impious  ceremonies  of  the  hierarchy.'- 

siiiechrismate  consecrate  baptizentur."   Epist.ad  Tordalo- 
achum  Nazaren  Lett.  ii.  p.  22,  in  Jameson's  Cul(lees,p.  206. 

'  See  Irving's  Conf.  of  the  Ch.  of  Scotland,  Hist.  Acct. 
p.  36.  His  words  are:  "  Usuni  saluberrimum  Confessionis, 
sacramentum  confirmationis,  etc.,  quae  omnia  aut  ignora- 
bant  aut  negligebant  Malachias  de  novo  instituit."  In  Vit. 
Malachi  cap.  ii.  in  Opera  Tom.  iv.  p.  2222,  etc. 

Bede  confimis  this,  as  he  only  mentions  the  two  sacra- 
ments as  used  by  them  ;  see  in  do.  p.  56,  and  Eccl.  Hist. 
The  same  thing  is  affirmed  against  Boniface  by  Clement 
and  Samson  in  the  ninth  century,  in  do.  p.  59. 

*  See  the  author's  work  on  Presbytery  and  Prelacy. 
Book  HI.  ch.  i.  §  2,  3,  4,  and  ch.  ii.  §  1,  2. 


86  nOMTSH    AND    PRELATICAL    RITE 


SECTION  IX. 

Other  Testimonies  against  Confirmation 

The  Waldenses,  with  all  their  affiliated  branch- 
es, the  Paulicians,  the  Albigenses,  the  Hussites, 
the  Poor  Men  of  Lyons,  the  Bohemians,  the  Lol- 
lards, and  the  Wickliffites,  rejected  the  sacra- 
ment and  divine  authority  of  confirmation.^  In 
a  confession  drawn  up  in  1120  by  the  Walden- 
ses and  Albigenses,  in  Art.  XIII.  they  say, 
^*  We  do  not  acknowledge  any  other  sacrament 
but  baptism  and  the  Lord's  supper. "^  And  in 
another  article  drawn  up  in  1120,  as  Leger 
maintains,   they   say:^   "Now  to  speak   of  the 

*  See  Blair's  History  of  the  Waldenses,  vol.  i.  pp.  174, 
175,  239,  240,  and  Perrin's  History  of  the  Waldenses  and 
of  the  Waldenses  called  Albigenses,  London,  1624. 

^  iSee  in  ibid.  vol.  i.  p.  505,  and  Perrins'  History  of  the 
Waldenses,  Lond.  1624,  p.  60. 

^  See  do.  vol.  i.  p.  522,  and  Perrin's  History  of.  Part  ill. 
p.  101.  See  also  on  Wickliffe  and  the  others.  Vaughan'a 
Life  of,  vol.  ii.  p.  308,  and  my  work  as  above. 

It  is  true  that  recently  they  have  been  induced,  through 
the  efforts  of  their  very  liberal  and  devoted  friends,  Dr. 


OF    CONFIRMATION    EXAMINED.  87 

chrism,  which  they  at  present  call  the  sacra- 
ment of  confirmation,  havinor  no  ground  at  all 
in  the  Scripture  to  this  purpose;  that  first,  it 
must  be  consecrated  by  a  bishop,  and  com- 
pounded of  olive  oil  and  of  balm,  to  be  applied 
to  the  person  baptized,  upon  the  forehead,  with 
the  sign  of  the  cross,  and  with  these  words : — 
'  I  sign  thee  with  the  sign  of  the  cross,  and  con- 
firm thee  by  the  sign  of  salvation,  in  the  name 
of  the  Father,  of  the  Son,  and  of  the  Holy 
Ghost;'  which  is  performed  by  imposing  of 
hands,  and  with  a  white  attire  fastened  on  the 

Gilly  and  Col.  Beckwith,  to  adopt  a  modified  form  of  Lit- 
urgy, similar  to  that  adopted  in  some  of  the  French 
churches.  But  even  so,  their  order  for  confirmation  has 
no  essential  resemblance  to  that  of  the  Episcopal  church,  as 
the  service  is  conducted  by  each  pastor  and  does  not  in- 
clude imposition  of  hands.  Their  present  discipline  pro- 
vides that  "  The  church  does  not  permit  the  pastor  to  ad- 
mit to  confirmation  of  the  vow  of  baptism  any  but  only 
persons  well-instructed  in  the  truths  of  Christianity,  and 
ready  to  give  a  reason  for  their  faith,  at  least  upon  funda- 
mental points." 

"  The  Catechumens  whose  conduct  has  been  irregular 
in  any  respects,  are  not  admitted  to  ratify  their  vow  of 
baptism  till  after  they  have  given  proofs  of  amendment." 
Discipline  of  the  Vaudois  Church,  now  in  the  possession  of 
Rev.  Dr.  Cheever. 


/ 

88  ROMISH    AND    PRELATICAL    RITE 

head.  This  is  what  is  called  the  sacrament  of 
confirmation,  which  we  find  not  instituted  by 
either  Christ  or  his  apostles;  for  Christ,  the  pat- 
tern of  all  his  church,  was  not  confirmed  in  his 
person,  and  doth  not  require  that  there  should 
be  any  such  unction  in  baptism,  but  only  pure 
water ;  and  therefore  such  a  sacrament  is  not 
found  needful  to  salvation,  whereby  God  is  blas- 
phemed, and  which  was  introduced  by  the 
devil's  instigation,  to  seduce  the  people,  and  to 
deprive  them  of  the  faith  of  the  church,  and  that 
by  such  means  they  might  be  drawn  the  more 
to  believe  the  ceremonies,  and  the  necessity  of 
the  bishops," 

The  churches  of  Constantinople,  of  Armenia, 
of  Antioch,  and  of  Jerusalem,  while  they  desire 
prayer  to  be  made  for  the  Holy  Ghost,  do  not 
seem  directly  to  notice  the  imposition  of  hands. ^ 

The  entire  Greek  church,  as  we  have  seen, 
continues  to  reject  this  ordinance  to  the  present 
day.  So  do  the  Russians,  using  this  proof,  that 
as  there  is  but  one  baptism,  so  there  can  be  but 
one  unction.^     According  to  Tago  Labo,  their 

*  See  Palmer's  Antiquities  of  the  English  Ritual,  vol.  ii. 
p.  201,  and  the  learned  authorities  there  referred  to. 
2  See  authorities  in  Willet's  Syn.  Pap.  p.  813.     See 


OF    CONFIRMATION     EXAMINED.  89 

bishop,  the  Ethiopian  church  hold  the  same 
opinion.^  Assemanni  is  compelled  to  adduce 
the  most  irrefragable  proof  that  the  Oriental 
churches,  the  Chaldeans,  the  Assyrians,  and 
Nestorians,  had  no  sacrament  or  ordinance  of 
confirmation.-  The  same  is  true  of  the  Armenian 
church.^  Neither  is  this  rite  practised  among 
the  Mingrelians  of  Colchis.^  The  Jesuits,  Al- 
phonse  Mendez,  Patriarch  of  Ethiopia,  Emanuel 


also  Pinkerton'iS  Present  State  of  the  Greek  Church  in 
Russia,  p.  178. 

'  See  authorities  in  preceding  note. 

*  See  these  given  from  the  original  Oriental  authorities 
in  his  Bibliotheca  Orientalis  Romse,  Tora.ii.  Index,  Tom. 
i.  532,  Tom.  iii.  608,  and  Tom.  iv.  271,  et  seq.  See 
tIso  Palmer's  Antiq.  of  English  Ritual,  ii.  201.  Grant's 
Nestorians,  and  Perkins'  Residence  among  the  Nestorians. 
Missionary  Researches  in  Armenia,  by  Smith  and  Dwight, 
p.  381,  English  edit. 

^  See  Ricaut  on  the  State  of  the  Armenian  Church,  ch. 
viii.  p.  431,  etc.  Lond.  1679,  and  Missionary  Researches, 
by  Smith  and  Dwight,  p.  306,  English  edit. 

They  have  a  form  connected  with  baptism  of  anointing, 
but  no  more,  and  it  is  performed  by  a  presbyter.  See  also^ 
Histoire  d'Ethiope,  Tom.  ii.  Pt.  2.  p.  440.  Hough's  Chris- 
tianity in  India,  ii.  47. 

^  See  in  preceding  note  do.  p.  156, 

8* 


90  ROMISH    AND    PRELATICAL    RITE 

Almeyda,  and  Baltazar  Tuller,  testify  the  same 
of  the  Abyssinian  church.' 

And  to  crown  this  pyramid  of  towering  proofs, 
and  complete  this  chain  of  overwhelming  testi- 
mony, which  extends  from  the  very  age  of  the 
apostles  to  the  present  hour,  and  from  pole  to 
pole,  till  it  encircles  the  entire  globe ;  the  rite 
of  circumcision  was  unknown  among  the  Syr- 
ian Christians  of  Malabar,  who  are  supposed  by 
Episcopalians  themselves  to  have  existed  there 
from  the  time  of  the  second  century,  until  they 
were  discovered  by  Europeans  in  the  year  1501.'* 
Of  this  the  proof  is  positive  and  undeniable, 
since,  in  the  fourth  session  of  the  Synod  of  Diam- 
par,  where  they  were  constrained  to  submit  them- 
selves to  the  Romish  See,  under  Menezes, 
Archbishop  of  Goa,  it  was  resolved,^  that  ''  for- 
asmuch as  hitherto  there  has  been  no  use,  nor 

^  Histoire  d'Ethiope,  Livre  i.  ch.  37.  p.  SI.  Hough's 
History  of  Christianity,  ii.  47. 

'^  See  Geddes'  History  of  the  Church  of  Malabar,  Lond. 
1694. 

'  Acts  and  Decrees  of  the  Synod  of  Diampar  in  Hough's 
History  of  Christianity  in  India,  vol.  ii.  pp.  573,574.  See 
tilso  the  History  of  the  Church  of  Malabar,  together  with 
the  Synod  of  Diampar,  by  Michael  Geddes,  Lond.  1694, 
p.  213,  214. 


OF    CONFIRMATION    EXAMINED.  91 

SO  MUCH  AS  KNOWLEDGE  of  the  hoIy  sacrament 
of  confirmation  among  the  Christians  of  this 
bishopric,  the  heretical  prelates  that  govern  it, 
having  neglected  to  feed  the  people  in  a  great 
many  cases  with  wholesome  Catholic  food ; 
therefore,  the  Synod  doth,  declare,"  &,c.  And 
in  the  second  decree,  the  Synod  *'  to  its  great 
sorrow,  having  been  informed,  that  some  igno- 
rant persons  in  sacred  matters  and  the  doctrine 
of  the  holy  sacraments  of  the  church,  being  in- 
stigated by  the  devil  to  persist  in  their  cursed 
schism,  did  in  several  places  resist  the  roost 
illustrious  Metropolitan  in  his  former  visitation 
of  these  churches,  so  far  as  not  only  to  refuse  to 
receive  the  holy  sacrament  of  confirmation 
from  him,  but  did  also  oppose  him  publicly 
in  the  churches,  and  that  many  did  absent 
themselves  by  pretending  that  it  was  an  un- 
necessary thing,  AND  THAT  THEY  HAD  NEVER 
SEEN    NOR      HEARD     OF    IT    BEFORE,    and     OtherS 

that  they  should  be  affronted  by  the  holy 
ceremony  of  the  prelates  touching  their  cheek, 
scurrilously  upbraiding  those  that  had  received 
it,  with  base  provoking  words,  telling  them  that 
they  had  suffered  themselves  to  be  affronted  and 
buffeted,  with  other  such   sacrilegious  expres- 


92  ROMISH    AND    PRELATICAL    RITE 

sions,  full  of  infidelity  and  heresy,  arising  from 
the  schism  wherein  they  have  been  brought  up  : 
whole  towns  conspiring  together  so  far  in  this 
mutiny,  that  the  despising  or  receiving  this  holy 
sacrament,  became  the  test  of  their  obedience  or 
disobedience  to  the  said  Metropolitan,  doth  there- 
fore," &/C.  And  were  any  proof  necessary  be- 
yond these  quotations,  the  Portuguese  historian 
Gonevea,  frequently  makes  the  same  avowal.^ 

The  Lutheran  church,  it  is  true,  has  an  order 
of  confirmation,  but  it  is  merely  "  for  the  re- 
newal of  their  baptismal  vows,  by  such  as  were 
baptized  in  infancy  and  have  come  to  years  of 
discretion,"  and  is  conducted  wholly  by  the 
minister  of  each  congregation,  who  imposes 
hands  and  gives  his  right  hand  to  each  of  the 
catechumens. 2     On  this  subject  Dr.  Schmucker 


*  Hough's  History  of  Christianity  in  India,  vol.  ii.  pp. 
47-52,  where  the  shameless  attempts  made  to  meet  this 
testimony  are  exposed.  Tiie  question  is  set  at  rest  by  the 
following  valuable  note  drawn  up  by  Professor  Lee,  and 
given  in  his  History  of  the  Syrian  Church  in  India.  See 
note  B  at  the  end. 

*  Hymns  and  Liturgy  for  the  use  of  the  Evangelical  Lu- 
theran Churches,  p.  38. 


OP    CONFIRMATION    EXAMINED.  93 

remarks:'  "  The  imposition  of  hands,  although 
generally  practised,  is  not  regarded  by  us  as  an 
essential  part  of  this  public  ceremony,  nor  do 
we  attribute  to  the  whole  ordinance  any  other 
than  a  moral  influence."  "  It  is  this  pub- 
lic profession  of  religion  and  the  blessing  of 
God  pronounced  on  the  subject,  to  which  speci- 
fically the  name  of  confirmation  is  now  given  ; 
because  the  catechumen  literally  confirms  the 
vows  made  for  him  in  his  infancy.  Confirmation 
among  us  may  therefore  be  defined,  a  solemn 
mode  of  admitting  to  sacramental  communion, 
those  who  were  baptized  in  their  infancy. 
What  we  regard  as  essential  in  it,  is  practised 
by  ALL  Christian  denominations,  which  require 
a  profession  of  religion  before  admission  to  sac- 
ramental communion." 

Similar  is  the  order  for  confirmation  in  use  in 
the  French  Reformed  churches,  except  that  it  is 
less  formal,  and  has  neither  imposition  nor 
giving  of  hands. 2 

^  Popular  Theology,  p.  236.  This  work  was  prepared 
at  the  request  of  the  Lutheran  Synod. 

^  See  the  Liturgy  of  the  French  Protestant  Church, 
translation.  Published  at  Neufchatel.  Charleston,  1836, 
pp.  72,  73. 


94  ROMISH    AND    PRELATICAL    RITE 

Ravanel,  whose  work  had  the  approbation  of 
the  French  Reformed  church,  says:^  "The 
wrangling  Popish  divines  maintain  the  dignity 
and  efficacy  o{ confirmation  above  the  sacrament 
of  BAPTISM  itself;  for  they  assert  that  it  is  not 
lawful  for  any  one  but  a  bishop  to  confer  it, 
whilst  they  concede  that  presbyters  can  admin- 
ister baptism  :  and  they  impiously  teach  thai 
conjirmation  is  a  certain  perfecting  and  consum- 
mating of  baptism,  as  if  those  were  to  be  count- 
ed only  half  Christians  who  are  baptized  only, 
and  not  confirmed ;  whereas,  the  apostle  testifies 
that  we  put  on  Christ  in  baptism." 

Wickliffe  was  equally,  and  very  similarly, 
bold  in  his  opinion  :~  "  It  does  not  appear  that 
this  sacrament  should  be  reserved  to  a  Caesarean 
prelacy  ;  that  it  would  be  more  devout  and  more 
conformable  to  Scripture  language,  to  deny  that 
the  Bishops  give  the  Holy  Spirit,  or  confirm  the 
giving  of  it ;  and  that  it  therefore  seems  to  some, 
that  the  brief  and  trivial  confirmation  of  the 
PRELATES,  and  the  ceremonies  added  to  it  for 
the  sake  of  pomp,  were  introduced  at  the  sug- 

^  Bibliotheca  Sacra,  sub  voce,  in  Powell  on  the  Apostolic 
Succession,  p.  188,  2d  edit.  English. 
*  Vaughan's  Life,  vol.  ii.  p.  308. 


OF    CONFIRMATION    EXAMINED.  95 

GESTioN  OF  Satan,  that  the  people  may  be 
deceived  as  to  the  faith  of  the  church,  and  that 
the  state  and  necessity  of  Bishops  may  be  more 
acknowledored." 

Melancthon,  on  behalf  of  the  Lutheran  church- 
es observes  :^  *'  The  rite  of  confirmation,  as 
retained  by  Bishops,  is  altogether  an  idle 
CEREMONY  I  but  an  examination  of  youth,  in 
order  to  a  profession  of  their  faith,  with  public 
prayer  for  i\\Q pious  part  of  them,  would  be  use- 
ful, and  the  prayer  would  not  be  in  vain." 

Bishop  Wilson  has  declared  that  the  prelatical 
doctrine  of  confirmation  rests  "  upon  the  con- 
sent of  all  the  world,  which  is  instead  of  a  com- 
mand ;"^  and  Wheatley  with  equal  confidence 
affirms,^  that  the  history  of  the  church,  by  tes- 
tifying the  continuance  of  it  in  all  times  and 
places,  after  these  gifts  of  the  Spirit  ceased, 
shows  that  it  has  ever  been  received  and  used 
as  a  perpetual  and  standing  ordinance  of  Chris- 
tianity.    I  think  I  need  not  produce  my  author- 

^  Loci  Communes  de  ConfiiTnatione,  Opera,  torn.  i.  pp. 
95  and  138.  Wittemberg  A.  D.  1580. 

^  Sacra  Privata,  p.  98,  Oxford  edit. 

3  Rational  Illustration  of  the  Book  of  Common  Prayer, 
p.  388,  Oxford,  1819. 


I 
9(5  ROMISH    AND    PRELATICAL    RITE 

ities  for  this;  because,  I  believe,  no  one  doubts 
of  the  universality  of  the  practice." 

Now  of  the  utter  recklessness  with  which 
these  positive  and  unqualified  averments  are 
made,  I  have  offered  proof  from  the  writings  of 
Romanists  and  prelatists  themselves.  Bishop 
Burnet  too  does  not  hesitate  "  to  declare,  that 
after  all  this,  here  is  no  sacrament,  no  express 
institution,  neither  by  Christ  nor  his  apostles; 
no  rule  given  to  practise  it,  and,  which  is  the 
most  essential,  there  is  no  matter  here  ;  for 
the  laying  on  of  hands  is  only  a  gesture  in 
prayer ;  nor  are  there  any  federal  rites  declared 
to  belong  to  it;  it  being  indeed  rather  a  ratifying 
and  confirming  the  baptism,  than  any  new  stip- 
ulation." 

And  that  the  early  English  reformers  were  of 
the  same  mind,  may  be  judged  of  by  the  answers 
returned  to  the  King's  interrogatories  by  Cran- 
mer  and  all  those  who  favored  his  opinion  in 
opposition  to  Stokesley's  paper.  To  the  ques- 
tion, -    "  Whether  confirmation  be  instituted  by 


^  On  the  Thirty-nine  Articles,  p.  353. 
^  See  these  in   Burnet's  History  of  the  Reformation, 
Nares's  edit.,  vol.  iv.  p.  173.     See  also  Craniner's  Works, 


OF    CONFIRMATION    EXAMINED.  97 

Christ?  responses:  There  is  no  place  in 
Scripture  that  declareth  this  sacrament  to  be 
instituted  of  Christ." 

"  First,  for  the  places  alleged  for  the  same  be 
no  institutions,  but  acts  and  deeds  of  the  apos- 
tles. Secondly,  these  acts  were  done  by  a 
special  gift  given  to  the  apostles  for  the  confir- 
mation of  God's  Word  at  that  time.  Thirdly, 
the  said  special  gift  doth  not  now  remain  with 
the  successors  of  the  apostles." 

'*  What  is  the  external  sign  ?" 

'•'  The  church  useth  Clirisma  for  the  exterio 
sign,  but  the  Scripture  maketh  no  mention 
thereof" 

''  What  is  the  efficacy  of  this  sacrament  ?" 

"  The  Bishop  in  the  name  of  the  church  doth 
invocate  the  Holy  Ghost  to  give  strength  and 
constancy,  with  other  spiritual  gifts,  unto  the 
person  confirmed  :  so  that  the  efficacy  of  this 
sacrament  is  of  such  value  as  is  the  prayer  of 
the  bishop  made  in  the  name  of  the  church." 

It  is  a  further  confirmation  of  the  views  of 
these  early  reformers,  that  in  the  "  Short  Cate- 
chism of  Plain  Instruction  containing  the  sum 

by  Jenkyns,  Oxford,  1833,  vol.  ii.  pp.  18  and  101,  where 
he  is  equally  strong. 

9 


98  ROMISH    AND    PRELATICAL    RITE 

of  Christian  learning  set  forth  by  the  King's 
Majesty's  authority  for  all  schoolmasters  to  teach, 
A.  D.  1553,  "  the  whole  subject  of  confirmation 
is  as  entirely  passed  by  as  it  is  in  the  Shorter 
Catechism  of  the  Westminster  Assembly,  and 
yet  this  is  a  work  of  fifty-five  large  octavo  pages, 
and  contains  a  full  exposition  of  baptism,  the 
Lord's  supper,  and  every  necessary  truth. ^ 

And  that  these  views  continued  to  prevail  in 
the  English  church,  even  after  the  ordinance  had 
been  firmly  established  by  Elizabeth,  will  appear 
from  a  letter  written  to  his  clergy  by  Archbishop 
Whitgift,  in  the  year  1591,  in  which  he  com- 
plains -.^  "  lam  very  sorry  to  hear  that  my  breth- 
ren, the  bishops  of  my  province  of  Canterbury,  do 
so  generally  begin  to  neglect  to  confirm  children, 
at  least  to  call  for,  and  exact  the  use  both  of  it 
and  of  catechising  children  in  the  church  by  the 
minister,  and  of  parents  to  send  their  children, 
and  to  come  thither  themselves.  These  wants 
are  now  grown  so  common  and  offensive,  by  the 

'  See  printed  both  in  English  and  Latin,  in  the  Litur- 
gies and  Primer  of  Edward  VL,  by  the  Parker  Society, 
p.  485. 

^  See  given  in  Cardwell's  Documentary  Annals  of  the 
Reformed  Church  of  England,  vol.  ii.  p.  23 


OF    CONFIRMATION    EXAMINED.  99 

ill  effects  which  they  are  found  to  yield,  that  I 
am  in  conscience  urged  very  earnestly,  and  in 
the  fear  of  God,  to  require  your  lordship  and 
others  my  brethren  the  bishops,  according  to 
your  pastoral  care,  and  for  the  duty  which  you 
owe  to  God  and  his  church,  both  in  your  own 
visitations  from  time  to  time,  and  by  your  arch- 
deacons, and  other  ecclesiastical  officers,  to 
give  strict  charge  unto  parents  to  come  them- 
selves, or  at  least  to  send  their  children  to  the 
church  at  such  times,  and  especially  unto  min- 
isters to  expound  unto  them,  and  to  examine  the 
children  in  that  little  catechism,  which  is  allow- 
ed by  authority  ;  and  also  at  the  baptizing  of 
infants  to  give  that  charge  for  bringing  them 
unto  the  bishop  to  be  confirmed,  which  by  the 
Book  of  Common  Prayer  is  prescribed*" 


SECTION  X, 

Presbyters  as  well  as  prelates  were  formerly  allowed  to  con- 
firm ;  with  concluding  remarks  on  the  historical  testi- 
mony. 

But  there  is  another  assertion  to  which  pre- 
latical,    not  to  say  Romish,   writers   willingly 


100 


ROMISH    AND    PRELATICAL    RITE 


commit  themselves,  and  that  is,  as  Jeremy  Tay- 
lor delivers  it,  that  "  bishops  were  alv/ays  and 
the  ONLY  ministers  of  confirmation.'"  Now 
this  position  is  just  as  remote  from  the  truth  in 
the  case  as  the  other.  It  is  not  the  fact  that 
prelatical  bishops  have  been  always,  or  alone, 
the  ministers  in  confirmation.  On  this  point 
Bishop  Burnet  uses  strong  language  :  "  The 
INVENTION,"  he  says,  ^  **  that  was  afterwards 
found  out,  by  which  the  bishop  was  held  to  be 
the  only  minister  of  confirmation,  even  though 
presbyters  were  suffered  to  confirm,  was  a  piece 

OF  superstition,    without    ANY    COLOUR  FROM 

SCRIPTURE.  It  was  settled,  (that  is,  by  this 
invented,  superstitious  law,)  that  the  bishop 
only  might  consecrate  the  chrism  ;  and  though 
he  was  the  ordinary  minister  of  confirmation, 
yet  presbyters  were  also  suffered  to  do  it,  the 
chrism  being  consecrated  by  the  bishop." 

Jerome  avers  that  even  in  his  day  **  there  was 
nothing  which  a  bishop  can  do,  which  a  presby- 
ter cannot  do — except  ordination."^     Martene, 

^  This  is  the  general  position  which  is  constantly  as- 
sumed. 
'  On  the  Thirty-nine  Articles,  p.  354. 
^  Ep.  ad  Evagr.  85. 


OF    CONFIRMATION    EXAMINED.  101 

who  quotes  this,  allows  that  it  has  been  the 
custom  of  the  Greek  church  in  all  ages  to  con- 
firm {per  simplices  sacerdotes)  by  presbyters 
merely,  and  that  it  was  one  objection  urged  by 
them  against  the  Latin  church  that  it  did  not 
permit  presbyters  to  confirm.  He  admits  fur- 
ther that  this  practice  was  common  to  other 
churches  also,  as  in  Egypt,  according  to  the 
testimony  of  Ambrosiaster.  This  practice  was 
sanctioned  by  Rabanus;  was  common  in  Spain, 
as  appears  by  the  decree  of  its  council ;  was  also 
common  in  France,  as  appears  by  the  decisions 
of  two  different  councils;  and  was  expressly 
sanctioned  by  Pope  Gregory,  who  finding  that 
his  attempt  to  prohibit  the  presbyters  of  Sardinia 
from  confirming,  was  resisted  by  the  churches, 
altered  his  infallible  decree  and  continued  to 
them  the  indefinite  exercise  of  their  previous 
liberty.  All  this  is  admitted  by  this  highest 
Romish  authority.'  And  it  is  further  manifest 
that  the  above  assertion  is  contradicted  by  all 
the  evidence  adduced  to  prove  that  all  the  Ori- 

^  De  Antiquis  Ecclesiae  Ritibus,  Antwerp,  1736,  4  vols. 
fol.  torn.  i.  pp.  246,  247.  See  also  Burnet  on  the  Thirty- 
nine  Articles,  pp.  354,  and  Riddle's  Christian  Antiquities, 
p.  538.     See  also  Binii  Concilia  in  locis. 

9* 


102  ROMISH    AND    PRELATICAL    RITE 

ental  churches  rejected  the  rite,  and  that  the 
Syrian  church,  the  Waldenses,  the  ancient 
British  and  Irish  churches,  never  had  any  minis- 
ters higher  than  presbyters. 

What,  then,  are  we  to  think  of  writers  and 
preachers,  living  or  dead,  in  Charleston,  or  at 
Oxford,  who,  either  ignorantly  or  arro- 
gantly, authenticate  such  statements  as  the 
ones  upon  which  I  have  been  commenting,  and 
which  are  necessarily  involved  in  the  very  theory 
of  confirmation  as  a  means  of  communicating 
prelatical  and  saving  grace  ?  If,  through  igno' 
ranee,  they  can  solemnly  announce  such  things 
as  facts,  do  they  not  proclaim  themselves  fit  suc- 
cessors of  the  worthies  of  the  dark  ages;  and  if 
they  can  repeat  them  through  pride  and  a  desire 
to  sustain  the  dignity  of  their  office  and  the 
supremacy  of  their  church,  are  they  not  doing 
evil  for  a  fancied  good,  perpetuating  fraud  for 
the  sake  of  favor,  and  blindinor  their  own  minds 
and  the  consciences  of  others,  for  the  unworthy 
purpose  of  securing  their  own  party  and  secta- 
rian distinctions  1  It  is,  indeed,  amazing  with 
what  effrontery  such  men  can  gather  around 
them  the  cloak  of  self-righteous  pharisaism,  as 
they   coolly    say   to    other    Christian    churches 


OF    CONFIRMATION    EXAMINED.  103 

around  them,  "  Be  ye  excommunicale  and  ex- 
punged from  the  list  of  Christian  churches,  for 
we  are  holier  than  ye,  and  alone  possess  the 
promise  and  the  grace  of  Christ  and  the  privi- 
leges of  his  kingdom."  But  it  is  still  more 
amazinor  how  sensible,  intelliorent  and  candid 
men  can  listen  to  such  exhibitions  of  igrnoranl 
bravado  and  intolerant  bigotry,  and  not  rise  up 
against  them  in  open  and  manly  condemnation. 
But  our  wonder,  however  great,  must  give  place 
to  the  fact,  however  mortifying ;  and  seek  in 
something  else  than  the  truth  and  purity  and 
charity  of  such  a  system,  for  those  elements 
which  commend  it,  in  spite  of  all  contrary  evi- 
dence, to  the  predilections  and  unthinking  pre- 
judices of  many. 

Let  it,  however,  be  borne  in  mind,  that  in  this 
doctrine  of  confirmation  we  have  a  fair  type 
and  specimen  of  prelacy  ;  and  in  the  arguments 
by  which  it  is  sustained,  a  fair  sample  of  the 
grounds  on  which  all  that  is  peculiar  to  the 
hierarchy,  and  claimed  by  it  as  par  excellence 
its  own,  is  up|ield.  And  just  as  assuredly  as  the 
torch  light  of  investigation  reveals  the  sand  on 
which  is  built  the  fabric  of  confirmation,  does  it 
also  disclose    "  the   hay,   wood,    and  stubble," 


104  ROMISH    AND    PRELATICAL    RITE 

which  have  been  erected  on  that  same  founda- 
tion, in  the  orders,  rites,  and  pomps  of  garments 
and  of  garniture,  and  which  all  perish  and  are 
utterly  consumed  when  tried  by  the  fire  of  a 
searching  investigation. 


SECTION  XI. 


Confirmation  injurious  to  the  character  of  God,  and  of  his 
true  Ministers. 

I  WILL  now  close  this  discussion  with  some 
reflections.  For  I  would  have  my  readers  to 
understand  why  it  is  necessary  to  spend  time  in 
examining  and  discussing  this  subject.  In  itself 
considered,  confirmation  is  a  small  matter ;  but 
as  one  of  those  marks  by  which  Romanists  and 
prelatists  distinguish  between  a  true  and  a 
false  church,  between  the  catholic  church, 
which  is  the  house  and  family  of  God,  out  of 
which  there  is  no  ordinary  possibility  of  salva- 
tion, and  those  conventicles  of  Samaritans, 
which  can  hope  for  salvation  only  through  un- 
covenanted  mercy,  it  becomes  of  essential  im- 
portance.    It  is  one  of  the  buttresses  by  which 


OF    CONFIRMATION    EXAMINED.  105 

this  citadel  of  error  is  sustained,  and  one  of  the 
chief  means  by  which  it  blinds  and  deludes  the 
souls  of  thoughtless  and  unwary  men.  It  is, 
therefore,  in  every  way,  and  to  a  fatal  extent, 
injurious,  and  to  be  openly  reprobated. 

It  is  INJURIOUS  TO  THE    CHARACTER  OF  GoD  ; 

to  God  the  Father,  whose  wisdom,  love,  and 
sovereign  mercy  it  would  tie  down  to  a  mere 
outward  and  unmeaning  ceremony,  and  to  the 
ministry  of  men,  of  whom  we  have  lamentable 
experience  that  they  constitute  very  filthy 
CHANNELS  for  the  exclusive  communication  of 
divine  mercy  ;  to  God  the  Son,  who  is  the  only 
head,  legislator,  and  efficient  source  of  grace 
and  salvation  to  his  people,  and  who  alone  can 
institute  and  ordain  ordinances  for  their  edifica- 
tion ;  and  to  God  the  Holy  Spirit,  whose  pre- 
rogative it  is  to  move  upon  the  hearts  of  men, 
even  as  the  wind  bloweth  where  it  listeth,  un- 
fettered and  unbound  ;  who  cannot,  therefore, 
be  tied  down  to  any  rites,  or  ceremonies,  times, 
or  places,  walls,  or  persons,  and  to  suppose 
whom  subjected  to  lawn  sleeves,  carnal  manipu- 
lations, holy  water,  greasy  oil,  and  all  the  mum- 
meries   and   dumb    signs  of  paganized   Chris- 


106  ROMISH    AND    PRELATICAL    RITE 

tianity,'  is  little  short  of  blasphemy  against  his 
nature,  and  an  utter  denial  of  his  personality  and 
absolute  Godhead. 

^  See  Pagano  Papismus,  or,  An  Exact  Parallel  between 
Rome  Pagan  and  Rome  Christian,  in  their  Doctrines  and 
Ceremonies,  by  Joshua  Stopford,  B.  D.  1765.  Lend.  rep. 
1844.  He  quotes  the  following  confessions  at  p.  3,  and 
numerous  others  may  be  seen  in  Mussard's  Conformity  be- 
tween Modern  and  Ancient  Ceremonies,  Leyden,  1667, 
Lond.  1745,  see  ch.  i. 

"  When  I  call  to  mind  the  institutions  of  the  holy  mys- 
teries of  ethnicks,"  says  Beroaldus,  "  I  am  even  forced  to 
believe,  that  most  things  appertaining  to  the  celebration  of 
our  solemnities  and  ceremonies  are  taken  thence.  As  for 
CxXample :  from  the  Gentile  religion  are  the  shaven  heads 
of  priests,  turnings  round  at  the  altar,  sacrificial  pomp,  and 
many  such  like  ceremonies  which  our  priests  solemnly  use 
in  our  mysteries.  How  many  things  (good  God  !)  in  our 
religion  are  like  to  the  Pagan  religion  1  How  many  rites 
common  1" — Apud  Wolfium  Lection.  Memor.  torn.  i.  p. 907. 

Baronius  confesseth,  "  That  in  many  things  there  is  a 
conformity  between  popery  and  paganism  ;  that  many 
things  have  been  laudably  translated  from  Gentile  super- 
stition into  the  Christian  religion,  hath  been  demonstrated 
by  many  examples,  and  the  authority  of  Fathers.  And 
what  wonder  if  the  most  holy  bishops  have  granted  that 
the  ancient  customs  of  Gentiles  should  be  introduced  into 
the  worship  of  the  true  God,  from  which  it  seemed  impos- 


of  confirmation  examined.  107 

Confirmation  is  injurious  to  the  char- 
acter OF  Christ's  true  and  only  minis- 
ters, and  an  utter  contradiction  to  that  sim- 
plicity, meekness,  and  lowliness,  which  are  char- 
acteristic of  Christianity.  In  direct  opposition 
to  Christ's  warnings,  it  makes  essential  to  the 
church  those  who  **lord  it  over  his  heritage;"^ 

sible  to  take  off  many,  though  converted  to  Christianity." 
— Annal.  torn.  i.  ad  annum  58,  p.  606.  And  he  comes  to 
particulars,  ad  annum  44,  p.  382 :  "  Anniversary  vigils 
thou  hast  in  Suetonius  de  Vespaniano,  cap.  vii. ;  holy  wa- 
ter and  sprinkling  of  sepulchres,  in  Juvenal  Sat.  6,  and 
others.  Lights,  in  Suetonius  de  Octavio."  Candles  and 
torches,  in  Seneca  and  Macrobius.  Polydor  Virgil  having 
in  several  chapters  described  the  ancient  usages  and  super- 
stitious ceremonies  of  the  pagan  religion,  concludes  that 
book  with  these  words :  "  And  such  was  the  beginning  of 
sacred  rites  and  ceremonies  among  the  Romans,  a  good 
part  of  which  have  we  embraced,"  etc.,  de  inventor,  rerum, 
lib.  iv.  "  The  pomp  of  rites  and  ceremonies,"  saith  Cor- 
nelius Agrippa,  "  in  vestments,  vessels,  lights,  bells,  organs, 
music,  odors,  sacrifices,  gestures,  rich  pictures,  choice  of 
meats,  fastings,"  etc.,  are  not  the  least  part  of  religion. 
And  then,  a  little  after,  he  adds,  a  great  part  of  which,  as 
Eusebius  testifieth,  hath  been  taken  from  ethnicks,  and  re- 
ceived into  our  religion. — De  Vanitate  Scient.  cap.  Ivi. 

^  Hence  even  in  this  country  we  have  now  the  titles  of 
'•'  The  Lord  Bishop,"  "  His  Grace,"  with  armorial  seals, 
and  this  even  in  the  Protestant  Episcopal  church. 


108  ROMISH    AND    PRELATICAL    RITE 

who  "  exercise  lordship  and  authority  over  his 
ministers  ;"  who  are  "  called  Rabbi,  and  Father, 
(right  reverend  father),  and  Master  ;"  and  trans- 
form themselves  into  the  apostles  of  Christ,  say- 
ing that  they  are  apostles  when  they  are  not  ;"^ 
and  has  given  to  these  dominion  over  the  faith, 
and    even   over    the    salvation   of   men.     And, 
whereas,  Christ  told  his  ministers  that  "  all  ye 
are  brethren,"^  without  distinction  in  order  or 
in  rank,  and  has  solemnly  declared  that  the  Holy 
Ghost  has  made  presbyters  "  the  bishops  of  the 
flock," ^   this   ordinance  makes  essential   to  its 
administration    and    to   the   reception   of    that 
measure  of  grace  which  is  requisite  for  salva- 
tion,   the    administration    of    an    order    called 
bishops,  who  are  described  as  superior  to  Chrisfs 
bishops,  and  to  whom  their  name  has  been  im- 
piously attributed,  and  makes  the  true  bishops 
of  Christ's  appointment  dependent  upon  these 
man-made  bishops  for  their  ofRce,  their  authority, 
their  rights,  and  their   grace  to   discharge  the 
duties  even  of  "  inferior  clergy ^     And  it  can 

'  See  the  author's  Lectures  of  the  Apostolical  Succes- 
Bion,  Lect.  vi.  pp.  137-142. 
^  See  preceding  note. 
3  See  Acts  20  :  17,  28,  and  1  Peter  5.  2. 


'       OF    CONFIRMATION    EXAMINED,  1C9 

be  shown  that  through  this  ambition  and  usurpa- 
tion of  prelates,  and  the  consequent  destruction 
of  the  parity  of  Christ's  ministers,  and  the  sim- 
plicity of  Christ's  ordinances,  the  enemy  came 
in  like  a  flood  upon  the  church,  and  covered  its 
fruitful  plains  with  the  mud,  the  seeds,  and  the 
rank  weeds,  of  heathenish  superstitions.  For, 
with  the  introduction  of  pagan  rites,  came  pagan 
doctrines ;  and  with  the  preservation  of  popish 
rites  in  the  English  and  American  prelatic 
church,  we  have  now  living  proof  that  Romish 
doctrines  are  still  prevalent,  and  growing,  and 
likely  to  become  dominant  over  Protestant  truth, 
which  is  shadowed  and  "  sicklied  over  "  with 
the  rank  growth,  and  pestilent  miasma  of  popish 
rites,  garments,  and  traditions.  ''  Difference  of 
clerical  rank  has  been  the  very  element  and 
principle  of  all  the  pomp,"  pride,  ceremonies, 
gainful  errors,  priestcraft,  hierarchical  assump- 
tions, intolerance  and  persecutions  of  the  nom- 
inal church.  Had  the  simple  purity  of  the  min- 
istry remained,  then  there  would  have  been  no 
pope,  no  cardinals,  no  archbishops,  no  prelates, 
no  inquisitions,  no  established  churches ;  no 
manifold  orders  of  Franciscans,  Carrnelites, 
Dominicans,    Jesuits,    Knights   Templar,    and 

10 


:^': 


110  ROxMISH    AND    PRELATICAL   RITE 

Knights  of  St.  John ;  no  endless  varieties  of 
saints  and  heroes,  monks  and  nuns,  coenobites 
and  anchorites,  and  the  innumerable  orders, 
sects,  schisms,  crusades,  wars,  and  murders,  of 
the  Romish  hierarchy.  Nor  is  there  in  the  his- 
tory of  the  church  universal,  a  single  instance 
of  any  church  which  lost  the  parity  of  minis- 
ters, which  did  not  lose  with  it,  her  purity  of 
doctrine,  and  her  virgin  simplicity  of  form.^ 

^  "  The  heathen,"  says  Stopford  in  his  Pagano-Papis- 
raus,  p.  261,  "  had  several  religious  orders,  or  confraterni- 
ties, of  both  sexes  :  so  much  is  confessed  by  our  adversa- 
ries."— Beyerlinck  Magn.  Theat.  lib.  v.  p.  366  ;  Polydor 
Virgil,  De  Inventor,  lib.  vii.  cap.  6.  The  Romans  had 
their  Vestal,  Titian,  or  Tatian,  Augustal,  Antonian,  ^lian, 
Aurelian,  Faustinian,  and  Salian  Confraternities. — Alex- 
ander ab  Alex.  Genial,  dier.  lib.  cap.  26. 

Thus  our  Romanists  have  several  religious  orders  ;  as 
Benedictines,  Carthusians,  Bernardine,  Praedicators,  Car- 
melites, Johannites,  Antonites,  Lazarites,  Sclavonians, 
Gregorians,  Ambrosians,  Dominicans,  Franciscans,  Tem- 
plars, the  Servants  of  Mary,  the  Brethren  of  the  Cross, 
the  Soldiers  of  Jesu,  the  Bare-footed,  the  Poor  Brethren, 
the  Brethren  of  St.  James,  the  Brethren  of  St.  Sophia,  the 
Brethren  of  St.  Helen,  the  Order  of  the  Valley  of  Jehosha- 
phat,  the  Order  of  St.  John,  the  Order  of  St.  Briget,  the 
Order  of  W^hippers,  the  Order  of  Basil,  the  Order  of  the 
Sepulchrits,  the  Order  of  Wilhelmites,  the  Order  of  Wen- 


OF    CONFIRMATION    EXAMINED.  Ill 


SECTION  XII. 

Confirmation  is  Injurious  to  the  Sacrament  of  Baptism,  and 
to  the  Recipients  themselves.     Conclusion. 

How  INJURIOUS  ALSO  IS  THIS  ORDINANCE  OF 
CONFIRMATION  TO  THE  TRUE  AND  HEAVEN- 
APPOINTED  SACRAMENT    OF  BAPTISM  !       WithoUt 

it  baptism  is  declared  to  be  imperfect,  and  in- 
sufficient to  accomplish  "  that  whereunto  God 
hath  sent  it."  Man,  forsooth,  must  supply  what 
was  lacking  in  this  divine  appointment,  and  com- 
plete that  which  God  had  only  begun.  For  in 
whatever  light  we  consider  baptism,  whether  as 
the  sign  and  seal  of  the  regeneration  of  the  soul, 
the  forgiveness  of  sins,  the  burial  and  mortifica- 
tion of  the  old  man,  the  resurrection  and  quick- 
ening again  of  the  new  man,  and  the  reception 
of  all  the  benefits  of  the  covenant  of  grace;  or 

ceslaites,  the  Order  of  Purgatory,  the  Order  of  the  Dark 
Valley,  the  Order  of  Joseph,  the  Order  of  B.  Mary  de 
Mercede,  with  many  more,  to  the  number  of  sixty-five , 
enumerated  by  Tileman  Heshusius. — Errore  Pontif  loc.  25. 
Mussard,  who  was  a  Huguenot  clergyman,  traces  the 
Pope  and  the  Romish  orders  of  clergy  distinctly  to  the 
same  source,  see  ch.  ii.  and  iii. 


112  ROMISH    AND    PRELATICAL    RITE 

whether  we  reorard  it  as  the  actual  communica- 
tion  of  these  blessings  by  an  opus  opcratum  effi- 
cacy, as  Romanists  and  many  prelatists  affirm; 
in  either  case,  confirmation,  by  being  made  ne- 
cessary in  order  to  supply  grace  sufficient  for 
the  full  salvation  of  the  recipient,  assuredly 
vaunteth  itself  over  God's  own  sacrament,  so 
that,  to  use  the  illustration  of  that  heroic  and 
persecuted  man,  Thomas  Cartwright,  '*  as  Ish- 
mael  the  bastard  would  have  displaced  Isaac, 
the  right  begotten  son,  so  this  bastard  ordinance 
of  confirmation  lifteth  itself  above  the  law 
ful  sacrament  of  baptism."  Baptism,  we  are 
told,  "  is  not  perfect  without  it,"  and  in  the 
epistle  ascribed  to  Eusebius  and  Melciades  bish- 
ops of  Rome,  it  is  affirmed  that  "  confirma- 
tion   IS    MORE    TO    BE    REVERENCED    THAN    THE 

SACRAMENT  OF  BAPTISM  ;'"  and  as  to  Prelatical 
writers,  without  seeking  out  the  extravagancies 
of  the  most  ultra  amonor  them,  it  is  enouorh  to 
quote  the  sentiments  of  Bishop  Jeremy  Taylor, 
of  whom  Bishop  Heber  says  •}  "  There  is,  indeed, 

^  See  authorities  of,  in  Cartwright's  Confutation,  p.  277, 
and  Willet's  Syn.  Pop.  p.  817,  etc. 

'  See  Works,  vol.  i.  Life  of  him  by  Heber,  and  Re- 
view of  his  Works  on  Confirmation. 


OF    CONFIRMATION    EXAMINED.  113 

a  dangerous  consequence  attendant  on  both  Tay- 
lor's arguments,  that,  by  limiting  the  gift  oj  the 
Holy  Ghost  to  confirmation,  he  makes  baptism 
taken  by  itself,  or  none  effect,  or  at  most,  of 
no  further  effect,  than  as  a  decent  and  necessa- 
ry introduction  to  that  which  would  be,  on  this 
hypothesis,  the  main  and  distinctive  consignation 
of  a  Christian." 

Sureiy,  therefore,  when  we  thus  perceive  the 
true  nature  and  tendency  of  this  ordinance,  and 
how,  like  the  holy  days  of  man's  devising,  which 
obscure  and  give  up  to  profanation  the  holy  Sab- 
bath of  God's  institution,  it  vilifies  and  super- 
sedes the  holy  sacrament  of  baptism,  we  may 
well  say  with  King  James,  (who  was  not  easily 
horrified  with  prelatical  profanity,)  when  he 
heard  the  reasoning  of  his  divines  at  the  Hamp- 
ton Court  conference,'  "  that  arguing  a  confir- 
mation of  baptism  as  if  this  sacrament  without 
it  were  of  no  validity,  is  plainly  blasphemous.'^" 

And  may  I  not  add,  that  the   ordinance  of 

CONFIRMATION  IS  ALSO    INJURIOUS    TO  ITS  RECI- 

^  See  the  account  of,  in  The  Phoenix,  Lond.  1707,  vol. 
i.p.  139,  &c. 

'  See  also  Calvin's  strong  remarks,  in  Institut.,  b.iv.  ch. 
xix.  pp.  538,  539,  vol.  ii. 

10* 


J 14  ROMISH    AND    PRELATICAL    RITE 

PIENTS  AND  TO  THE  CAUSE    OF  TRUE    SPIRITUAL 

RELIGION.  "  It  is,"  as  Archbishop  Whately 
allows,  "  too  often  so  mistaken  and  perverted  as 
to  become  an  empty  and  unmeaning  form,  or  a 
dangerous  snare."  ^  In  the  case  of  those  who 
consider  that,  in  accordance  with  the  Anglican 
rubric,  all  the  qualification  required  for  its  re- 
ception is  a  competent  knowledge  of  the  cate- 
chism and  other  formularies,  it  is  the  former. 
Such  persons  regard  it  in  the  same  light  as  the 
ancient  youths  did  the  forms  by  which  their  en- 
trance upon  the  years  of  maturity  was  signalized 
(of  which  custom  confirmation  is  doubtless  a 
Christianized  representation),^  as  a  kind  of  ho- 

^  Charges  and  other  Tracts,  Lond.  1836,  p.  93. 

^  The  ceremonies  connected  with  this  event  are  thus  al- 
luded to  by  Adam,  in  his  Roman  Antiquities,  who  refers 
to  various  authorities :  "  The  ceremony  of  changing  the 
toga  was  performed  with  great  solemnity  before  the  images 
of  the  lares,  to  whom  the  bulla  was  consecrated,  sometimes 
in  the  capitol,  or  they  immediately  went  thither,  or  to  some 
temple,  to  pay  their  devotions  to  the  gods,  (in  a  consecrated 
church.)  Then  the  young  man  was  conducted  by  his  fa- 
ther or  principal  relation  to  the  forum,  accompanied  by  his 
friends,  (whose  attendance  was  called  officium  solenxe 
TOGJE  viRiLis,  the  ceremony  of  taking  up  the  manly  robe,) 
and  there  recommended  to  some  eminent  orator,  (his  god- 


OF    CONFIRMATION    EXAMINED.  115 

liday  display  and  season  of  festivity,  gratulation, 
and  pride;  but  as  to  any  serious  belief  in  the 
necessity  of  regeneration  as  a  prerequisite  qual- 
ification, they  dream  not  of  it.  They  have  been 
taught,  as  Bishop  Mant  words  it,  to  **  believe  in 
baptismal  regeneration,  and  that  there  is  no 
other  regeneration,"  and  they  now  therefore 
confirm  their   belief  that  there  is  no  other,  by 

father,)  whom  he  should  study  to  imitate,  whence  he  was 
said  forum  attingere  vel  in  forum  venire,  when  he  began 
to  attend  to  public  business,  (and  go  to  the  communion.) 
This  was  called  dies  tog<B  virilis,  or  dies  tirocinii,  and  the 
conducting  of  one  to  the  forum,  tirocinium  ;  the  young 
men  were  called  TiROjnES,  young  or  raw  soldiers,  because 
then  they  first  began  to  sei-ve  in  the  army. 

"  When  all  the  formalities  of  this  day  were  finished,  the 
friends  and  dependents  of  the  family  were  invited  to  a  feast, 
and  small  presents  distributed  among  them,  called  sportul^. 
The  emperors  on  that  occasion  used  to  give  a  largess  to 
the  people,  congiarium,  so  called  from  congius,  a  measure 
of  liquids.  Servius  appointed,  that  those  who  assumed 
the  toga  virilis  should  send  a  certain  coin  to  the  Temple  of 
Youth. 

"  Parents  and  guardians  pennitted  young  men  to  assume 
the  toga  virilis,  sooner  or  later  than  the  age  of  seventeen, 
as  they  judged  proper  ;  under  the  emperors,  when  they  had 
completed  the  fourteenth  year.  Before  this  they  were 
considered  as  part  of  the  family,  afterwards  of  the  state." 


1  16  ROxMISH    AND    PRELATICAL    RITE 

becoming  communicants  while  impenitent  and 
unconverted,  and  by  thus  swelling  the  ranks  of 
fashionable,  well-bred,  and  well-fed  Christians, 
who  worship  God  on  Sunday,  and  perhaps  on 
some  other  holy  days,  and  live  the  rest  of  their 
time  to  eat  and  drink  and  be  merry/ 

Oh,  how  terrible  is  the  delusion  with  which 
this  ceremony  ensnares  the  consciences  of  mul- 
titudes !     All  that  impenitent  and  worldly  souls 

'  It  would  seem  now-a-days,  if  one  may  judge  by 
Charleston,  that  the  rule  is  to  act  by  contraries,  for  al- 
though it  is  now,  when  I  write,  the  season  of  Lent,  it  is 
the  very  "  dog-day"  season  of  gaiety,  when  the  wealth,  and 
time,  and  thoughts,  even  of  communicants,  are  lent  to  fancy- 
balls,  the  preparation  of  "  costumes,"  the  race-course,  thea- 
tres, &c.  Such  persons,  it  is  true,  have,  as  we  are  in- 
formed, been  publicly  advised  not  to  come  to  the  ensuing 
commuaion,  though  they  will  be,  I  suppose,  perfectly  wel- 
come to  any  subsequent  communion.  And  by  way  of 
comforting  their  hearts  under  this  severe  recommendation, 
it  has  been  lately  enacted  that  in  future  no  non-episcopal 
heretic,  whether  Presbyterian  (who  rank  as  arch-heretics) 
or  any  other  denomination,  are  to  be  permitted  to  approach 
the  consecrated  altar  of  an  Episcopal  communion,  destitute 
as  they  are  of  water-regeneration,  and  confirmation- 
aRACE.  Such  an  excommunication  will  surely  strike  terror 
and  dismay  into  the  hearts  of  all  who  are  exposed  to  the 
bolts  of  such  man-created  thunder. 


OF    CONFIRMATION    EXAMINED.  117 

desire  is  such  "a  form  of  godliness"    as  will 
satisfy  their   conscience  and  quell  its  anxieties, 
and  yet  not  interfere   with  their  enjoyment  of 
the  pleasures,  the  pomps  and  the  honors,  of  the 
world.     And  in  what  possible  way  could  this  be 
more  effectually  provided,  than  in  this  very  form 
of  confirmation  ?     This  form  is  sanctioned  by 
"  THE  CHURCH,"  claims  inspiration  and  divine  in- 
stitution, and   thus   meets,  as  such  persons  im- 
agine, all  the  claims  of  God  upon  their  hearts. 
Such  is  the  authority  of  confirmation,  and  the 
influence  it  is  capable  of  exerting.     And  what 
is  its  nature  ?     Not  now  to  refer  to  the  idola- 
tries and  anti-Christian  absurdities  which    are 
taught  in  the  Romish   apostacy,  and  to  confine 
our  remarks  to  the  prelacy,  we  remark  that  in 
the  first  place   all  that  is  required  by  the  rubric 
as  a  qualification  for  the  rite,  is  that  the  candi- 
date "  can  SAY  the  Creed,  the  Lord's  Prayer, 
and  the  Ten  Commandments,  and  can  also  an- 
swer to  such  other  questions  as   in  the  short 
catechism  are  contained."     And  this  they  are 
to  do  when  they  have  "  now  come  to  years  of 
discretion."      So  that,   as  far  as  the  law  goes, 
there  is  not  the  slightest  necessity  that  the  can- 
didate should  have  "  knowledge  to  discern  the 


118  UOMISII    AND    PRELATICAL    RITE 

Lord's  body,"  or  that  he  should  have  experienc- 
ed that  spiritual  and  saving  change  which  Christ 
declared  to  be  necessary,  even  for  those  who  had 
been  already  baptized  and  circumcised,  and 
made  members  of  his  outward,  true,  and  visible 
church.'  In  the  second  place,  in  the  catechism 
which  the  candidates  are  to  be  able  "  to  say  or 
ANSWER,"  they  are  taught  that  by  baptism  "  they 
WERE  MADE  members  of  Christ,  children  of  Qod, 
and  inheritors  of  the  kingdom  of  God."  This 
they  are  taught  that  it  is  their  solemn  duty  now 
and  ever  "  to  believe."  (2,  3.)  And  this  is 
again  fully  taught  them  in  another  part  of  even 
this  short  catechism  ;  and  that  the  general  teach- 
ing of  the  Episcopal  church  is  to  this  effect,  is 
proved  by  the  explicit  authority  of  Archbishop 
Whately,  who  is  so  moderate  on  many  subjects. 
For  in  his  explanation  of  confirmation,  under  the 
head  of  "  Explanation  of  Words  in  the  Service," 
where  the  Bishop,  "  in  all  the  plenitude  of  Epis- 
copal grace"  and  authority,  thanks  God  ''  who 

HAST  VOUCHSAFED  TO  REGENERATE  HIS  SER- 
VANTS (i.  e.,  all  who  can  say  the  creed,  &-c.,) 
by  water  and  the  Holy  Ghost,  and  hast  given  unto 

'  See  John  c.  iii. 


OF    CONFIRMATION    EXAMINED.  119 

them  FORGIVENESS  OF  ALL  THEIR  SINS."       Arch- 

bishop  Whately  says  the  term  "  regenerate 
means  born  again  so  as  to  become  new  crea- 
tures," and  refers  in  proof  to  the  passages  in  the 
catechism  and  to  the  third  chapter  of  John.^ 
And  thus  does  this  ceremony,  in  three  ways, 
lift  up  its  voice  against  a  fundamental  doctrine 
of  God's  word,  and  ensnare  the  souls  of  men; 
pronouncing  them  to  be  new  created  in  Christ 
Jesus,  and  having  all  their  sins  forgiven  by  the 
necessary,  operation  of  their  baptismal  service  ; 
and  in  virtue  of  it,  ratified  and  confirmed  as  re- 
generate and  completely  forgiven,  whenever  they 
can  "  say"  the  catechism  and  other  formulas, 
and  make  the  necessary  promises.  Surely,  all 
the  efforts  of  a  few  evangelical  men  cannot  lift 
up  a  standard  against  such  a  flood  of  ungodli- 
ness as  is  thus  poured  into  the  church,  since  it 
is  confessed  that  there  is  '*  an  almost  universal 
defection"  among  the  recipients  of  these  outward 
rites  throughout  the  Anglican  church. 

On  the  other  hand,  to  those  who  have  been 
led  by  devout  and  ''  too  superstitious^'  mothers 
to  believe  that  ''  there  is  some  mystical  virtue 

*  See  p.  16  of  this  separate  Pamphlet. 


120  ROMISH    AND    PRELATICAL    RITE 

in  the  rite  of  confirmation,"  though  the  recipi- 
ent may  not  exactly  understand  its  meaning,' 
it  becomes  "  a  dangerous  snare."  It  binds  their 
souls  in  the  chains  of  superstition  and  slavish 
fear.  They  become  the  victims  of  priestcraft, 
and  are  led  to  look  for  grace,  comfort,  and  sal- 
vation, to  rites  and  forms  and  priestiy  ministra- 
tions, and  not  to  that  blood  and  righteousness  of 
Christ,  which  are  able  to  cleanse  from  all  sin, 
and  to  give  peace  and  joy  and  assurance  to  every 
troubled  soul.  Thus  are  they  in  bondage  all 
their  lives  through  fear,  and  are  chained  down 
in  darkness  and  death,  while  the  sunshine  of  life 
and  heavenly  blessedness  is  shining  resplendent- 
ly  above  and  around  them.  Promising  them 
liberty,  they  are  brought  into  a  worse  bondage 
than  before,  a  double  bondage  to  sin  and  re- 
morse and  fearful  forebodings,  and  to  a  vica- 
rious dependence  on  the  grace  of  priestly  me- 
diators, who  may  be  lusting  after  their  persons 
instead  of  seeking  the  salvation  of  their  souls. 
And  what  can  pastors  in  such  a  church  do  ? 
If  they  refuse  to  present  such  persons  for  confir- 
mation,  this  "  fundamental  rite"  of  the  church 

^  Whatelyon  Romish  Errors,  p.  l61,Eng.ed.  c.  iii.  §  6. 


OF    CONFIRMATION    EXAMINED.  121 

falls  into  neglect,  and  thus  even  if  conscious  of 
their  unfitness,  they  may  be  tempted  to  hand 
them  over  to  the  bishop'  to  be  confirmed,  not 
in  grace,  but  in  their  gracelessness  and  hopeless 
impenitency.  And  if  such  pastors  are  them- 
selves evangelical,  and  refuse  to  present  any  but 
those  who  have  given  satisfactory  evidence  of 
their  conversion,  (not  to  say  that  their  decision 
may  be  arbitrarily  overruled  by  a  Puseyite 
bishop)'^  of  what  value,  we  ask,  in  such  a  case, 
is  the  rite  of  confirmation,  and  what  grace  can 
it  impart,  which  has  not  been  already  given,  or 
which  will  not  be  received  through  a  faithful 
use  of  the  Lord's  supper,  and  the  other  means 

*  So  says  Archbishop  Whately,  Origin  of  Romish  Er- 
rors, p.  161,  as  above. 

^  See  Ecclesiastical  Republicanism,  by  the  author,  where 
this  is  shown,  and  the  spiritual  despotism  latent  in  the 
canons  of  the  Protestant  Episcopal  Church,  is  unmasked 
and  developed.  And  if,  as  has  occurred,  a  Puseyite  bishop, 
who  believes  in  all  that  Carey  believed,  and  in  all  that  Pu- 
sey  has  taught,  even  in  his  Sermon  on  the  Eucharist,  where 
a  minister  refused  to  baptize  a  child,  could  himself  become 
sponsor  and  thus  constrain  baptism,  why  may  he  not  also 
secure  admittance  to  confirmation  of  those  who  have  re- 
ceived water -regeneration,  when  they  can  say  the  creed, 

&.C. 

u 


J2SJ  ROMISH    AND    PRELATICAL    RITE 

of  holy  living  ?     The  answer  is  and  must  be, 
none. 

The  c<>nclusion,  then,  of  the  whole  matter  is, 
that  to  really  converted  and  regei^rated  persons 
this  riiri  is  useless,  if  not  rather  positively  danger- 
ous, as  it  may  lead  them  to  rely  upon  it  for  some 
mysterious  prelatical  grace,  since  they  do  not 
approach  it  until  possessed  of  that  very  heav- 
enly grace  which  it  is  affirmed  to  convey,  and 
which  they,  by  the  supposition,  already  enjoy ;  and 
that  in  reference  to  all  others  the  rite  is  either 
"  an  empty  and  unmeaning  form,"  "  a  danger- 
ous snare,"  or  a  confirmation  in  impenitence 

AND  SIN. 

Right  thankful  may  we  be,  therefore,  that  our 
churches  are  delivered  from  this  ceremony, 
since  the  Devil  has  wiles  and  snares  enough, 
without  digging  for  him  new  and  dangerous  pit- 
falls. And  most  grateful  should  we  be  to  God 
thai  this  source  of  hatred,  malice,  and  uncharit- 
ableness,  which  shuts  up  the  bowels  of  compas- 
sion of  Romanists  and  prelatists  against  all  who 
reject  it,  has  not  been  retained  to  poison  the 
fountain  of  our  feelings,  and  throw  over  so  many, 
of  whom  we  can  hope  charitably,  the  dark 
mantle  of  condemnation  and  death.     And  if,  as 


OF    CONFIRMATION    EXAMINED.  123 

we  have  seen  by  the  confession  of  its  advocates, 
the  participation  of  confirmation  cannot  prevent 
"  an  almost  universal  defection "  among  the 
regenerated  and  confirmed  children  of  the 
CHURCH,  we  need  not  fear  the  charge  of  pre- 
sumption or  rashness,  if  we  hope  better  things 
of  those  upon  whose  heads  the  hands  of  conse- 
crated prelates  have  never  passed. 

To  conclude  :  either  confirmation  is  essential 
to  full  membership  in  the  church,  and  there- 
fore to  salvation,  or  it  is  not.     If  it  is,    then 
what  has  become  of  the  millions  who  have  com- 
municated in  that  church  without  baptism,  or  at 
least  without  confirmation  1     In  Roman  Catholic 
countries  it  is  declared  that  in  large  dioceses, 
through    the    inability    or    indifiference   of   the 
bishops,  numbers  die   without  confirmation.' — 
"Such  a  sentiment,"  saysCalvin,^  "condemns 
all  the  apostles,  and  a  number  of  martyrs,  who,  it 
is  certain,  had  never  received  this  unction.     For 
the  holy  chrism,  the  perfusion  of  which  would 
complete  their  Christianity,  or  rather  maketheni 
Christians  from  being  no  Christians  at  all,  had 

^  See  in  Willet's  Sym.  Pap.,  and  Cartwright's  Confut., 
p.  277,  &c. 

»  Instit.,  b.  iv.  c.  xix.  §  ix.  p.  539,  vol.  2. 


1*34  ROMISH    AND    PRELATICAL    RITE 

not  then  been  manufactured.  But  these  chris- 
matics  abundantly  confute  themselves,  without 
my  saying  a  word.  For  what  number  of  their  peo- 
ple do  they  anoint  after  baptism  ?  Why  then  do 
they  suffer  such  semi-Christians  in  their  own  com- 
munity, from  an  imperfection  which  they  might 
easily  remedy  ?  Why  do  they,  with  such  supine 
negligence,  suffer  them  to  omit  that  which  can- 
not be  omitted  without  great  criminality  ?  Why 
do  they  not  more  rigidly  insist  upon  a  thing  so 
necessary  and  indispensable  to  salvation  ;  unless 
any  one  be  prevented  by  sudden  death  1  Surely 
while  they  suffer  it  to  be  so  easily  despised,  they 
tacitly  confess  it  not  to  be  of  so  much  importance 
as  they  pretend  it  to  be." 

Archdeacon  Blackburne  in  his  critical  com- 
mentary on  Archbishop's  Seeker's  letter  con- 
cerning bishops  in  America'  argue.s  '*  Shall  we 
then  lay  it  down  for  a  rule,  that  it  belongs  to  the 
nature  of  Episcopal  churches,  that  all  their 
members  should  be  confirmed  ?  If  it  does  not, 
the  colonists  may  do  without  it.  And  that  it 
does  not,  appears  from  the  practice,  and  indeed 
from  the  constitution  of  the  Church  of  England. 
In  several  Dioceses  there  are  no  confirmations 

'  Philadelphia,  1771,  p.  10. 


OF    CONFIRMATION    EXAMINED.  125 

for  several  years.  By  Canon  cxii.  if  persons  of 
the  age  of  sixteen  do  not  communicate,  they  are 
to  be  presented  to  the  Archbishop,  by  the  min- 
ister, churchwardens,  &c.  In  consequence  of 
this  canon,  thousands  receive  the  communion 
who  were  never  confirmed,  because  they  never 
had  an  opportunity.  And  when  such  communi- 
cants present  themselves  for  confirmation,  they 
are  told,  it  is  not  proper,  after  they  have  commu- 
nicated; which  shows  that,  how  useful  soever 
confirmation  may  be,  where  it  can  be  had,  where 
it  cannot,  it  is,  by  the  constitution  of  the  Church 
of  England  herself,  unnecessary.  And  after 
this,  would  it  be  sufficiently  respectful  to  my 
Lords  the  Bishops,  or  indeed  to  our  excellent 
establishment  to  say,  that  such  and  such  people 
of  Cumberland,  for  instance,  or  Northumberland, 
or  the  Welsh  counties,  are  denied  confirmation, 
unless  they  will  go  to  London  for  it  ?  Or  that 
they  are  in  effect  prohibited  the  exercise  of  one 
part  of  their  religion  ?" 

I  find,  too,  from  Dalcho's  History,  that  while  it 
is  true,  as  we  have  seen,  that  in  all  her  other 
colonies,  the  members  of  the  Church  of  England 
were  allowed  to  get  to  heaven  as  well  as  they 
could   without   this    "fundamental  rite,"    that 

11* 


126      ROMISH    AND    PRELATICAL    RITE,    ETC. 

confirmation  was  administered  in  South  Carolina 
for  the  first  time  in  the  year  1813,  '*  to  a  con- 
siderable number  of  persons  many  of  whom  were 
in  advanced  years.'" 

Now  if  the  grace  of  confirmation  was  essential 
to  enable  all  these  millions  of  souls  to  live  holy 
lives,  it  was  equally  necessary  to  enable  them  to 
die  holy  and  happy  deaths  ;  and  where  then  can 
they  all  be  now,  if  there  is  neither  a  purgatory 
nor  a  limbus  patrum — where  the  negligence  of 
their  pastors  here  may  be  rectified,  and  their 
salvation  completed  ? 

And  if,  on  the  other  hand,  these  facts  show  the 
utter  absurdity  and  downright  blasphemy  of  such 
a  conclusion  as  to  the  eternal  state  of  millions, 
it  demonstrates  the  practical  unbelief  of  both 
THE  Romish  and  the  prelatical  churches  in 

THE  DIVINE  ORIGIN  OR  NECESSITY  OF  THIS  ORDIN- 
ANCE :  IMPRESSES  UPON  THE  RITE  ITSELF  THE  SEAL 
OF  man's  DEVISING  J  AND  STAMPS  WITH  UNUTTER- 
ABLE SCORN  AND  CONDEMNATION  THE  HARD- 
HEARTEDNESS  OF  THAT  BIGOTRY  WHICH,  FOR  THEIR 
REJECTION  OF  SUCH  A  RITE,  CAN  ANATHEMATIZE, 
EXCOMMUNICATE,  AND  EXCLUDE  FROM  COVENANTED 
MERCIES  MILLIONS  OF  ChRIST's  FREE-BORN  AND 
HEAVEN-BORN  CHILDREN. 

»  See  Hist,  of  the  Prot.  Ep.  Ch.  in  S-  C. 


APPENDIX. 


A  FORM  OF  PUBLIC  CHRISTIAN  PROFESSION : 

SCRIPTURAL,  REASONABLE,  AND  IN  ACCORDANCE  WITH  THE 
PRACTICE  OF  THE  PRIMITIVE  AND   OTHER  CHURCHES. 

We  will  now  offer  some  remarks  on  that  form  of 
public  profession  of  religion,  which  is  commonly 
used  in  Congregational  and  Presbvterian  Churches 
in  this  country.  Where*  this  form  has  not  been  in 
use,  and  its  many  advantages  therefore  unknown, 
opposition  to  it  may  naturally  be  expected, — 
Against  any  thing  which  has  the  appearance  of 
innovation  there  will  always  exist  much  prejudice, 
especially  if  what  is  thus  enforced  makes  any  de- 
mand upon  self-denial,  or  requires  any  effort  and 
feeling.  In  those  prejudices  which  array  them- 
selves against  a  public  introduction  to  the  church 
and  a  public  profession  of  faith,  the  author  has  in 
time  past  participated.  Feeling  confident,  however, 
that  it  would  not  be  employed  without  good  reason, 
he  carefully  examined  the  subject,  and  the  result 
was  a  very  deep  conviction  of  its  importance  and 
propriety.  That  others  may  look  at  it  in  the  same 
point  of  light,  and  regard  it  with  similar  feelings 


128  APPENDIX. 

of  approbation  and  interest,  the  grounds  upon 
which  this  judgment  was  formed  shall  now  be 
given.  A  public  profession  is^  we  think,  of  great 
importance, 

1st.  Because  it  is  Scriptural. 

2d.  Because  it  is  in  accordance  with  the  custom 
of  the  primitive  church. 

3d.  Because  it  is  in  some  form  retained  in  every 
church;  and 

4ih.  Because  it  is  reasonable  and  advantageous. 

Such  a  form  is  Scriptural.  To  understand  the 
allusions  which  are  made  to  this  subject  in  the  New 
Testament,  it  will  be  necessary  previously  to  con- 
sider the  practice  of  the  Jewish  church,  as  this  was 
in  very  many  things  imitated  in  the  Christian 
church,  and  is  particularly  followed  in  the  Presby- 
terian form  of  church  government,  which  is  mo- 
delled after  the  government  and  discipline  ot  the 
Jewish  Synagogue. 

There  is,  then,  sufficient  evidence  to  prove  that 
proselytes  to  Juduism,  both  they  and  their  chil- 
dren, were  introduced  to  full  membership  in  the 
Jewish  church  by  baptism  and  circumcision.  This 
practice  is  thought  by  Jewish  writers  to  be  as  old  as 
the  time  of  Jacob ;  and  all  the  nation  of  Israel,  as 
with  one  mouth,  assert  that  they  and  their  prose- 
lytes were  always  brought  into  the  covenant  by  bap- 
tism. "  Whensoever,"  says  Maimonides,  "  any 
heathen  will  betake  himself  and  be  joined  to  the 


APPENDIX.  129 

covenant  of  Israel,  and  place  himself  under  the 
win^s  of  the  divine  majesty,  and  take  the  yoke  of 
the  law  upon  him  voluntarily,  circumcision,  baptism, 
and  oblation,  are  required  :  but  if  it  be  a  woman, 
baptism  and  oblation ;"  and  in  the  Babylonian  Ge- 
mara  it  is  written,  "  He  is  not  a  proselyte  until  he 
be  circumcised  and  baptized."' 

It  is  also  as  unquestionable,  that  when  candidates 
for  admission  to  the  Jewish  church  were  thus  bap- 
tized, the  proselyte  was  examined  as  to  his  faith, 
and  required  to  make  a  public  profession  of  his  be- 
lief In  this  matter  the  Jews  were  very  scrupulous, 
for  the  admission  of  a  proselyte  was  deemed  no 
light  matter,  since,  if  not  truly  sincere,  such  persons 
were  thought  to  be  very  dangerous. ^  When  a 
proselyte  or  proselytess  came  to  be  admitted  into 
the  Jewish  church,  it  was  therefore  inquired  whe- 
ther the  individual  entered  into  that  religion  for 
riches,  or  preferment,  or  fear.  If  the  ansv/er  was 
in  the  negative,  the  officiating  minister  then  pro- 
ceeded to  state  all  the  difficulties  he  would  encoun- 
ter in  sustaining  his  profession ;  if  still  firm,  the 
fundamental  doctrines  of  the  Jewish  law  were  re- 
peated to  him  with  the  penalties  and  rewards  at- 

*  Lightfoot,  vol.  ii.  p.  55-56.  See  also  vol.  iii.  p.  38, 
where  infant  baptism  is  taught.  See  also  Lewis's  Heb. 
Rep.,  vol.  ii.  p.  457. 

'  Lightfoot,  vol.  ii.  p.  60.  ,  li^.-^-^ 


130  APPENDIX. 

tached  to  them,  and  he  was  told  that  if  obedient,  he 
Avould  obtain  the  hfe  of  the  world  to  come:  if  diso- 
bedient, he  would  endure  everlasting  misery.  Ail 
of  which,  if  the  individual  truly  professed  that  he 
believed  and  was  willing  to  receive,  he  w£is  forth- 
with circumcised. 

When  recovered  from  this  painful  operation,  he 
was  brought  to  the  water,  and  while  standing  in  it 
was  again  acquainted  with  the  great  and  small 
commandments,  and  upon  signification  of  his  as- 
sent to  them,  or  if  an  infant,  upon  the  assent  of  the 
parents,  baptism  was  administered.^ 

Such  is  a  brief  declaration  of  the  order  pursued 
by  the  Jews,  in  the  introduction  of  a  proselyte  to 
the  full  participation  of  all  the  privileges  of  their 
church.  If  necessary,  we  might  abundantly  con- 
firm the  truth  of  these  statements  here  given.  All 
that  is  essential  to  our  present  purpose  is  the  fact, 
that  in  the  admission  of  a  converted  heathen  to  the 
Jewish  church,  some  form  of  public  renunciation  of 
his  previous  errors,  and  adoption  of  his  new  faith, 
was  adopted.  This  fact  will  not,  we  presume,  be 
questioned  by  any. 

With  this  in  view,  let  us  then  proceed  to  examine 
certain  passages  in  the  New  Testament,  which,  it 
is  to  be  remembered,   were  written  by  Jews,  and 

^  See  Lightfoot,  vol.  ii.  60,  61  ;  vol.  v.  62-64  ;  and 
Lewis's  Heb.  Repub.  vol.  ii.  pp.  458-467. 


APPENDIX.  131 

primarily  with  a  special  reference  to  Jews,  who 
were  always  the  first  to  whom  the  divine  message 
of  salvation  was  presented.  We  shall  find  that 
there  is,  in  some  passages,  a  manifest  reference  al- 
lusion to  this  familiar  and  existing  practice,  while 
others  can  only  be  rescued  from  apparent  obscurity 
by  interpreting  them  as  having  reference  to  it. 

There  are  a  number  of  passages  in  which  the 
very  word  profession,  occurs  in  some  one  of  its 
forms.     Such  are  the  following  : 

"  Fight  the  good  fight  of  faith,  lay  hold  on  eternal 
life,  whereunto  thou  art  also  called,  and  hast  pro- 
fessed a  good  profession  before  many  witnesses." 
1  Tira.  vi.  12.1 

"  That  if  thou  shalt  confess,  with  thy  mouth,  the 
Lord  Jesus,  and  shalt  believe  in  thy  heart,  that 
God  hath  raised  him  from  the  dead,  tho«  shalt  be 
saved."     Rom.  x.  9. 

"  Seeing,  then,  that  we  have  a  great  High 
Priest  that  is  passed  into  the  heavens,  Jesus  the 
Son  of  God,  let  us  hold  fast  our  profession."  Heb. 
iv.  14. 

"  While  by  the  experiment  of  this  ministration, 
they  glorify  God  for  your  professed  subjection  unto 

1  These  words,  says  Schleusner,  are  to  be  explained  of 
that  ingenuous  and  truly  sincere  profession,  which  in  rever- 
ence is  made  to  God — which  we  have  made  to  Him  of 
faith  in  this  High  Priest.     See  his  Lex.  in  Vet.  Test. 


132  APPENDIX. 

the  gospel  of  Christ,  and  for  your  liberal  distribu- 
tion unto  them,  and  unto  all  men"  (2  Cor.  ix.  13)  ; 
— that  is,  "for  the  obedience  of  your  confession  to 
the  gospel,  or  your  obedient  profession  of  the  gos- 
pel." 

"Whosoever  therefore  will  confess  me  before 
men,  him  also  will  I  confess  before  my  Father 
which  is  in  heaven."     Matt.  x.  3. 

"  Also  I  say  unto  you,  whosoever  shall  confess 
me  before  men,  him  shall  ihe  Son  of  Man  confess 
before  the  angels  of  God."     Luke  xii.  8.' 

^  The  original  word  in  these  passages,  is  'ono\oyia,  and 
the  verb  buoXoyUo.  I  have  carefully  examined  into  the 
meaning  of  these  words,  in  the  Greek  Lexicographers. 
Schleusner  gives  as  the  first  and  proper  meaning  of  the 
noun,  "  assent,  consent — a  covenant ;"  and  by  raetonyme, 
"  that  concerning  which  it  is  thus  covenanted  or  agreed '" 
— also,  "  a  league."  In  the  Septuagint,  the  word  answers 
also  to  the  word,  vow,  and  signifies,  "  voluntary  oblation." 
Bretschneider  sanctions  this  interpretation,  adding,  as  a 
fuU  New  Testament  meaning,  "  public  profession."  Leigh 
gives  the  meaning,  "  to  bear  witness  of  one,  plainly  and 
sincerely,  and  to  acknowledge  us  as  his  own  ;  frankly  and 
boldly  to  profess  what  we  hold  in  matters  of  religion." 
Whence  in  ecclesiastical  history,  those  professions  which 
Christians  made  publicly  before  their  judges,  and  in  view 
of  torture  and  death,  were  called  by  this  name,  and  by  a 
corresponding  one,  confessions.  [See  Leigh's  Crit.  Sacra, 
and  Suiceri  Thesaurus,  p.  475,  torn.  ii.J     In  the  Greek 


APPENDIX.  133 

If  it  were  necessary,  we  might  take  up  these  sev- 
eral passages  in  detail,  and  inquire  whether  they 
are  not  all  founded  upon  the  supposition  of  some 
form  of  Christian  profession,  correspondent  to  what 
had  been  always  customary  in  the  Jewish  Syna- 
gogue, and  by  which  those  who  embraced  the  gos- 
pel were  introduced  into  the  church,  and  became 
pubUcly  known  as  the  disciples  of  Christ — which 
would  therefore  expose  them  to  opposition  and  re- 
proach— call  attention  to  their  conduct — and  which 
they  would  feel  bound  to  maintain,  even  unto  death. 
That  such  is  the  allusion,  can  scarcely  be  doubted. 
Nor  is  that  more  general  explanation  commonly 
given  of  these  passages,  inconsistent  with  this ;  but 
on  the  contrary,  corroborative  of  it.  There  are, 
however,  other  references  in  the  New  Testament, 
in  addition  to  these,  which  can  be  explained  only 
on  the  assumption  of  the  truth  we  are  endeavoring 
to  establish.  We  can  show  very  clearly,  for  in- 
stance, that  in  the  primitive  church,  those  who  man- 
ifested a  desire  to  join  the  church,  were  arranged 
in  classes,  where  they  were  for  some  time  instruct- 
ed in  the  Christian  doctrines,  and  when  prepared, 
were  publicly  baptized,  on  their  making  a  profes- 
eion   of  their  faith.  ^     Now,  to  this  practice  there 

writers,  this  term  means,  "  openly  to  say,  affirm,  witness, 
and  declare,  etc.,  what  is  thus  openly  affirmed." 

'  See  a  dissertation  on  the  Catechetical  Instruction  of 

12 


134  APPENDIX. 

8eems  indubitable  reference  in  tlie  New  Testament. 
Thus,  in  his  epistle  to  the  Romans  (ii.  20),  the 
apostle  addresses  the  Jew  as  one  who  was  "an  in- 
structor of  the  foolish,  a  teacher  of  babes,  which 
hast  the  form  of  knowledge  and  of  the  truth  in  the 
law."  The  correspondent  Jewish  practice  is  here 
plainly  mentioned,  and  allusion  evidently  made  to 
the  catechumen  and  his  class,  the  Jews  being  ac- 
customed to  call  their  proselytes  "  new  born  infants 
or  babes." 

In  Rom.  vi.  17,  we  read  of  "  a  form  of  doctrine 
which  was  delivered  unto  you,"  which  Dr.  Ham- 
mond thus  paraphrases  :  "  that  summary  of  Chris- 
tian doctrine,  to  the  belief  and  practice  of  which  ye 
were  delivered  up  and  solemnly  consecrated  in 
your  baptism."' 

In  2  Tim.  i.  13,  allusion  is  also  made  to  this 
"  form  of  sound  words,"  which  Archbishop  Tillot- 
son,  in  accordance  with  Doddridge  and  others,  ex- 
plains of  that  profession  of  faith  which  was  made  by 
Christians  at  their  baptism.'^  This  also  must  be 
the  meaning  of  2  Tim.  ii.  2,  where  the  words 
"  many  witnesses,"  seem  plainly  to  refer  to  the 

the  Apostles,  by  Walch,  in  the  Biblical  Repertory,  for 
1827,  pp.  40-88. 

*  See  also  Doddridge's  Paraphrase,  Macknight,  Bloom- 
field,  Benson,  RosenmOUer,  etc.,  etc. 

2  See  also  Whitby  on  2  Tim.  ii.  2. 


APPENDIX.  135 

congregation  of  people,  who  were  present  at  the  time 
of  Timothy's  baptism  when  he  made  a  pubhc  profes- 
sion of  his  faith. 

In  Heb.  v.  12,  it  is  said,  "  For  when  for  the  time 
ye  ought  to  be  teachers,  ye  have  need  that  one 
teach  you  again  which  be  the  first  principles  of  the 
oracles  of  God ;  and  are  become  such  as  have  need 
of  milk,  and  not  of  strong  meat."  That  is,  "  where- 
as you  ought  now  to  be  fit  to  teach  or  prepare 
others  for  baptism,  you  require  again  to  be  instructed 
with  the  catechumens." 

In  Heb.  vi.  1,  the  apostle  urges  those  whom  he 
addressed  not  to  be  satisfied  with  that  amount  of 
knowledge  they  had  obtained  while  preparing  for 
their  Christian  profession,  but  to  seek  for  a  more 
enlarged  acquaintance  with  the  Christian  doctrine. 
"  The  doctrine  of  baptisms,"  (or  of  baptism,  the 
plural  being  used  for  the  singular,)  cannot  receive 
any  other  satisfactory  explanation  than  "the  form 
of  doctrine  which  was  professed  at  the  baptisms  of 
Christians ;"  or  if  the  plural  is  retained,  it  will  refer 
to  the  knowledge  of  the  difference  between  the 
Jewish  and  Christian  baptismal  profession.* 

Luke  i.  14,  "  That  thou  mightest  know  the  certain- 
ty of  those  things  wherein  thou  hast  been  instruct- 

*  This  passage  is  illustrated  at  length  by  Walch,  in  the 
Biblical  Repertory  for  1827,  pp.  50-67,  as  containing  the 
topics  of  the  catechetical  instruction  of  the  apostles. 


136  APPENDIX. 

ed."  There  is  here  the  same  allusion.  Tlie  object 
of  the  EvangeUst  was  to  estabhsh  Theophilus  more 
thoroughly  in"  the  belief  of  those  things  which  were 
taught  him  in  order  to  prepare  him  for  baptism."^ 

A  similar  phrase  occurs  in  Acts  xviii.  25,  "This 
man  was  instructed  in  the  way  of  the  Lord :  and 
being  fervent  in  the  spirit,  he  spake  and  taught  dili- 
gently the  things  of  the  Lord,  knowing  only  the 
baptism  of  John."  Here,  as  in  Luke,  the  Greek 
word  is  "catechumenos,"  that  is,  one  catechetically 
instructed,  or  instructed  as  a  catechumen,^  in  order 
to  baptism.  So  in  Gal.  vi.  6,  "  Let  him  that  is 
taught  in  the  word  communicate  unto  him  that 
teacheth  in^U  good  things."  The  first  part  of  the 
sentence  may  be  rendered,  "  Let  him  that  is  thus 
catechetically  instructed,"  which  words  would  be 
unintelligible  without  the  explanation  w^e  have 
given. 

The  necessity  of  this  open  profession  of  the  fun- 
damentals of  religion  in  cases  of  adult  baptism,  or 
by  those  who  brought  their  children  to  the  Lord  in 
this  appointed  sacrament,  is  taught  by  Christ  him- 
self in  Matt,  xxviii.  19-20,  "  Go  ye  therefore,  and 
teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost ; 
teaching  them  to  observe  all  things  whatsoever  I 

*  See  Hammond  in  loco. 

^  See  Poole's  Synopsis  in  loco. 


APPENDIX.  137 

have  commanded  you:  and  lo,  I  am  with  you  al- 
ways, even  unto  the  end  of  the  world."  The  min- 
isters of  Christ  are  here  commanded  to  "disciple 
all  nations" — that  is,  so  to  instruct  them  that  they 
may  be  prepared  for  a  profession  of  their  faith, 
and  by  thus  becoming  disciples  may  be  thus  intro- 
duced to  the  Christian  church. 

To  these  examples  may  be  added  Heb.  x.  23, 
"  Let  us  hold  fast  the  profession  of  our  faith  vuithout 
wavering,"  "  Faith  is  here,"  says  Owen,'  "taken  in 
both  the  principal  acceptations  of  it ;  namely,  that 
faith  whereby  we  believe,  and  the  faith  or  doc- 
trine which  we  do  believe.  Of  both  which  we 
make  the  same  profession,  of  one  as  the  inward 
principle ;  of  the  othe'*,  as  the  outward  rule.  This 
solemn  profession  of  our  faith  is  two-fold.  1.  Ini- 
tial. 2.  By  the  way  of  continuation  in  all  the  acts 
and  duties  required  thereunto.  The  first  is  a  sol- 
emn giving  up  of  ourselves  to  Christ,  in  a  profess- 
ed subjection  unto  the  gospel,  and  the  ordinances 
of  divine  worship  therein  contained.  This  of  old 
was  done  by  all  men,  at  their  first  accession  unto 
God  in  the  assemblies  of  the  church.  The  apostle 
calls  it,  the  beginning  of  our  confidence,  or  subsist- 
ence in  Christ  and  the  church,  chap.  iii.  6. — And  it 
was  ordinarily,  in  the  primitive  times,  accompanied 
with  excellent  graces  and  privileges." 

^  On  the  Hebrews,  vol.  vi.  p.  525. 

12* 


138  APPENDIX. 

So  also  the  passage  in  1  Peter,  iii.  21,  "  The  like 
figure  whereunto  baptism  doth  now  save  us — not  the 
putting  away  the  filth  of  the  flesh,  but  the  answer  oj 
a  good  conscience  toward  God."  "  The  word 
translated  'answer,'"  says  Steiger,  "is  most  com- 
monly referred  to  the  questions  which  were  prefer- 
red to  the  candidates  for  baptism,  and  which  con- 
tained a  confession  of  their  faith,  and  also  a  renun- 
ciation of  the  Devil.  (Comp.  August,  ad  Catech.  1. 
iv.  c.  1 :  Ambrose  de  Sacrament,  c.  ii.  Lo  Tertul- 
lian  Antigorasticus,  Cyprian.)  This  very  generally 
received  interpretation  Grotius  and  Clericus  endea- 
vored to  confirm  from  the  judicial  phraseology."' 

There  is  an  expression  in  1  Cor.  xv.  29,  which 
has  excited  much  controversy,  but  which,  in  this 
view,  is  susceptible  of  explanation  :  "  Else  what  shall 
they  do  which  are  baptized  for  the  dead,  if  the  dead 
rise  not  at  all  ?  Why  are  they  then  baptized  for  the 
dead  ?"  The  meaning  of  this  much  controverted 
passage  appears  to  be  this :  "  If  there  is  no  resurrec- 
tion, why  have  such  individuals,  at  their  baptism, 
professed  their  faith  in  this  resurrection  of  the  dead, 
as  being  made  certain  to  them  by  the  fact  of  the 
resurrection  of  Christ,  the  first  fruits  of  them  that 
sleep?  Why,  if  they  have  any  doubts  on  the  sub- 
ject of  the  resurrection,  did  they  make  this  public 
declaration  of  the  faith  in  which  this  doctrine  is  ex- 

*  Steiger  on  the  First  Epistle  of  Peter,  vol.  ii.  p.  241. 


APPENDIX.  139 

pressed?"  That  this  interpretation  of  this  passage 
is  most  probable,  and  was  early  adopted  in  the 
church,  we  might  adduce  abundant  testimony  to 
prove.* 

Hear  also  the  words  of  the  apostle  as  contained 
in  his  Epistle  to  the  Ephesians,  iv.  4 :  "  There  is 
one  body,  and  one  Spirit,  even  as  ye  are  called  in 
one  hope  of  your  calling."  We  are  here  reminded, 
as  we  may  interpret  it,  that  there  is  "one  body  of 
doctrine  which  is  every  where  professed  at  bap- 
tism." This,  we  apprehend,  is  what  is  meant  also 
by  "  the  mystery  of  faith,"  which  is  to  be  held  in  a 
pure  conscience  (1  Tim.  iii.  9),  "the  mystery  of 
godliness"  upon  which,  as  upon  a  pillar,  the  per- 
manence and  purity  of  the  Christian  church  rests — 
that  "  truth  as  it  is  in  Jesus,"  to  which,  at  baptism, 
every  believer  had  given  his  assent.  This  is  that 
"/aiW  for  which,  as  the  apostle  Jude  admonishes 
us,  we  are  "  earnestly  to  contend,  as  having  been 
delivered  to  the  saints,"  not  only  in  the  sacred  vol- 
ume, but  in  that  public  profession  also  which  was 
made  of  it  on  entering  the  Christian  church.  This 
form  of  profession  was  also,  we  think,  in  the  apos- 
tle's view,  when  Christians  are  declared  by  him  to 

^  See  a  Treatise  on,  in  Thesaurus  Philolog,  torn.  ii.  pp. 
562-564  ;  see  also  Suiceri  Thesaurus,  where  he  quotes 
Tertullian,  Peter  Martyr,  etc.,  etc.  Also  Dr.  Hammond 
on  the  New  Testament. 


14U  APPENDIX. 

be  '•  baptized  into  Jesus,"  and  ^'  into  his  death,"  and 
"  into  Christ."  The  ordinance  of  baptism  was  the 
instituted  way  by  which  pubHc  admission  into  the 
church  of  Christ  was  obtained  ;  and  when  persons 
were  thus  introduced,  and  as  necessary  to  such  ad- 
mission, a  pubhc  profession  of  their  faith  was  given 
in  the  presence  of  the  many  witnesses  who  would 
be,  on  such  an  occasion,  necessarily  convened. 
This  gave  origin  to  the  Christian  symbols  or  creeds, 
which  at  first  were  very  brief,  because  little  con- 
troversy had  arisen  upon  points  of  doctrine,  but 
which  were  gradually  extended  to  their  present 
form,  as  one  and  another  doctrine  esteemed  funda- 
mental was  disputed  or  denied.  This  symbol  w€», 
to  the  early  Christians,  as  an  ancient  writer  beauti- 
fully says,  what  similar  armor,  and  the  same 
watchword,  and  the  same  mode  of  combat  were 
to  an  army ;  it  preserved  them  from  stratagem  and 
deceit — it  discovered  the  traitorous  hypocrite  who 
would  come  to  them  to  deceive  and  destroy — while 
it  bound  them  to  each  other  and  in  one  solid  mass, 
by  the  force  of  sympathy  and  mutual  agreement.^ 

We  have  thus,  with  all  brevity,  made  a  very  cur- 
sory examination  of  the  New  Testament,  in  its 
bearing  upon  this  subject.  Our  hypothesis  is,  that 
from  the  very  beginning  of  Christianity  a  public 
profession  of  their  faith,  more  or  less  formal  and 

*  See  quoted  in  Suiceri  Thes.  vol.  11.  p.  1085,  fol. 


APPENDIX.  141 

detailed,  was  required  and  given,  by  all  who  were 
added  to  Ihe  church  of  Christ.  We  felt  authorized 
to  make  this  supposition  from  the  fact,  that  such  a 
profession  of  faiih,  according  to  the  usage  of  the 
Jewish  synagogue  service,  was  demanded,a  san  es- 
sential prerequisite  to  an  enrollment  among  true 
Israelites,  from  all  their  proselytes.  Of  this  fact 
there  can  be  no  reasonable  doubt.  Now  it  is  also 
admitted  by  the  most  learned  investigators  into  the 
origin  of  the  Christian  church,  that  being  founded 
at  first  among  the  Jews,  and  addressing  itself  to  the 
Jev^s,  it  was  moulded  in  its  ecclesiastical  forms  and 
polity  by  the  usages  of  the  Jewish  Synagogue. 
There  is,  therefore,  the  greatest  possible  antecedent 
probability,  that  the  forms  and  order  of  worship  in 
the  Christian  church  would  be  found  strictly  analo- 
gous, as  far  as  admissible,  to  those  followed  in  the 
Jewish  Synagogue.  It  is  also  further  evident  that 
this  being  so,  and  the  Christian  worship  and  gov- 
ernment being  accordant  to  a  form  and  order  al- 
ready in  use,  and  perfectly  familiar  to  all  the  church- 
es, and  to  all  who  were  particularly  addressed  in 
the  New  Testament,  we  are  not  to  expect  very 
disti?ict  and  positive  declarations  on  subjects  about 
which  there  would  be  no  discussion,  no  difficulty, 
and  for  which  declarations  therefore,  there  would  be 
no  urgent  need.  All  which  we  are  reasonably  to 
expect  in  the  New  Testament  will  be,  that  if  such 
practices  were  introduced  into  the  Christian  church 


142  APPENDIX. 

its  language  will  be  found  adapted  to  such  existing 
customs — that  it  will  not  contradict  and  plainly  set 
them  aside — or  that  it  will  contain  expressions  and 
allusions  which  harmonize  with  them,  or  appear 
evidently  to  imply  their  existence.' 

Now  when  with  this  view  we  open  the  inspired 
volume  and  peruse  its  contents,  we  do  in  fact  find 
that  it  most  wonderfully  accords  with  these  previous 
expectations — that  it  does  harmonize  with  the  sup- 
position of  the  transference  to  the  Christian  church, 
of  those   regulations   of  the    Jewish   Synagogue, 
which  were  not  a  part  of  the  Jewish  ceremonial,  and 
therefore  did  not  pass   away  with  it — that  it   does 
frequently  imply  their  continuance — that  it  does  ap- 
pear frequently  to  allude  to  them — and  that  only  on 
this  supposition,  many  passages  can  be  fully  un- 
derstood.   We  are  therefore  brought,  by  the  amount 
of  this  incidental  testimony,  (which  will  not  be  in- 
jured should  any  one  or  a  few  of  the  interpretations 
on  which  it  rests  be  questioned,)  to  the  conviction 

^  Hence  it  is  that,  as  Presbyterians,  we  rightly  argue 
that,  inasmuch  as  in  the  Jewish  Synagogue  there  were 
Bishops,  or  Presbyters,  or  Angels,  Elders  and  Deacons,  the 
very  silence  of  Scripture  as  to  any  other  or  higher  orders 
of  ministers,  and  the  express  use  of  these  terms,  thus  used 
and  thus  familiar,  is  irrefragable  proof  that  no  other  officers 
than  these  were  continued  after  the  apostles'  time  in  the 
Christian  church. 


APPENDIX  143 

that  a  form  of  public  profession  of  faith  was  used 
in  the  Christian  church  from  its  very  commence- 
ment.^ 

^  That  the  argument  founded  upon  these  incidental  al- 
lusions is  strong,  is  shown  from  the  rule  of  interpretation 
laid  down  by  eminent  writers,  and  which  is  thus  stated  by 
Bishop  Bethel — "  Undesigned  and  incidental  testimonies, 
which  do  not  come  down  to  us  in  the  shape  of  precepts  or 
dogmatical  determinations,  but  of  appeals  to  the  converts, 
and  allusions  to  received  opinions  or  customs,  are  a  strong 
confirmation  of  the  truth  and  general  reception  of  the  opin- 
ions to  which  they  allude." 

And  that  these  interpretations  of  Scripture  are  not  novel, 
may  be  shown  by  the  authority  of  Principal  Hill,  who  thus 
speaks,  in  his  Lectures  on  Divinity:  (see  vol.  iii.  pp.  301, 
302.) 

"  The  following  phrases,  which  occur  in  different  epis- 
tles, '  the  form  of  sound  words,  the  principles  of  the  doctrine 
of  Christ,  the  doctrine  of  baptism,'  probably  mean  some 
such  short  summary  of  Christian  doctrine,  as  we  know  was' 
used  in  the  age  immediately  succeeding  that  of  the  apos- 
tles, for  the  instruction  of  persons  who  came  to  be  bap- 
tized. Peter's  joining  to  baptism,  1  Pet.  iii.  21,  'the  an- 
swer of  a  good  conscience  toward  God,'  seems  to  imply, 
that  in  the  apostolic  age,  questions  were  always  proposed 
to  them.  And  this  is  confirmed  by  the  expression,  Heb. 
X.  22, '  Having  our  bodies  washed  with  pure  water,  let  us 
hold  fast  the  profession  of  our  faith.'  The  most  natural 
interpretation  of  which  words  is,  that  persons  at  their  bap- 
tism, were  required  to  make  a  declaration  of  their  faith ; 


^ 


144  APPENDIX. 

Having  thus  ascertained,  by  an  examination  ofthe 
New  Testament,  that  it  contains  numerous  and  ev- 
ident allusions  to  the  prc-existent  custom  in  the 
Jewish  Synagogue,  of  requiring  from  all  its  prose- 
lytes before  their  full  admission  to  it,  a  public  profes- 
sion of  their  faith ;  and  also  many  passages  and  al- 
lusions which  imply  the  adoption  of  such  a  practice 
by  the  founders  of  Christianity,  we  are  prepared  to 
inquire  into  the  order  pursued  by  the  primitive 
churches.  If  it  shall  be  found  that  their  practice 
accords  with  what  we  are  thus  led  to  believe,  v/as 
pursued  by  the  apostles — and  that  in  this  practice 
there  was,  as  to  the  principle,  perfect  unanimity, 
and  unvarying  consent,  while  in  the  order  actually 
pursued  there  was  the  greatest  permitted  freedom 

and  we  know  that,  if  not  from  the  beginning,  yet  in  very 
early  times,  there  was  joined  with  this  declaration,  a  re- 
nunciation of  former  vices,  and  a  promise  to  lead  a  good 
life. 

"It  appears  from  this  deduction,  that  baptism  was,  in 
its  original  institution,  a  solemn  method  of  assuming  the 
profession  of  the  Christian  religion,  a  mark  of  distinction 
between  the  disciples  of  Christ  and  those  who  held  any 
other  system  of  faith." 

See  also  Bishop  Andrewes  on  the  Decalogue,  p.  7.  Fol. 
Lond.  1650. 

The  Magdeburgh  Centuriators  allow  that  there  were 
four  kinds  of  confessions  allowed  in  Scripture,  of  which 
this  was  one.     Cent.  i.  in  Gillespie's  Aaron's  Rod.  p.  172. 


APPENDIX.  145 

and  variety,  we  shall  have  no  reason  left  for  regard- 
ing this  custom  as  unauthoritative,  or  as  one  of  but 
little  practical  importance. 

Now,  in  inquiri**  into  the  worship  and  order  of 
the  early  Christian  church  we  find  it  was  universal- 
ly, AND  WITHOUT  ANY  EXCEPTION,  THE  CUSTOM  OP 
EVERY  CHURCH,  IN  ADMITTING  MEMBERS,  TO  RE- 
QUIRE FROM  THEM  A  PUBLIC  ACKNOWLEDGMENT  OF 
THAT  FORM  OR  COVENANT  OF  FAITH  WHICH  EACH 
WAS    AT    LIBERTY  TO    FRAME    FOR    ITSELF    FROM  THE 

Holy  Scriptures.'  This  may  be  proved  by  a 
reference  to  the  nature  and  design  of  creeds,  and  to 
the  order  actually  pursued  in  the  admission  of  mem- 
bers.'^ "  The  creed"  was  early  called  a  symbol. 
This  word  was  applied  to  those  signs  or  marks  de- 
livered to  the  novitiates  of  heathen  mysteries,  when 
admitted  to  the  knowledge  of  those  peculiar  doc- 
trines which  were  hidden  from  the  multitude.'  By 
the  use  of  these  symbols,  those  who  were  thus  initi- 
ated knew  each  other,  and  were  freely  received  into 
the  nocturnal  observances,  and  more  secret  myste- 
ries of  the  body  to  which  they  were  attached.     The 

*  They  were  thus  introduced,  both  privately,  as  Origan 
shows.  Contra  Cels.  c.  iii. ;  and  publicly,  in  the  Christian 
assemblies,  in  reference  to  which   Cyprian  denominates 
them  "  audientes."     Epistle  117, 1.  iii. 
/   '  See  Herd's  History  of  Christianity,  vol.  ii.  p.  235. 
'  See  full  on,  in  King  on  the  Creed,  pp.  15-22. 
13 


146  APPENDIX 

creed  was  in  like  manner  called  a  symbol,  because  it 
also  was  concealed  from  the  idolatrous  part  of  the 
community,  and  only  made  known  fully  to  those 
who  seemed  sincerely  anxious  to  be  received  into 
the  Christian  church.  And  the  very  purpose  for 
which  the  creed  was  originally  adopted  was, — that 
it  might  be  a  form  of  profession,  and  serve  as  a 
sign  or  token  of  mutual  recognition,  harmony,  and 
peace.  Now,  allhough  the  Apostles'  Creed,  as  it  is 
commonly  called,  was  not  framed,  at  least  in  its 
present  form,  by  the  apostles  themselves,  nor  yet 
all  at  once,  certainly  some  form  or  creed  existed 
at  a  very  early  period,  though  afterwards  mod- 
ified as  circumstances  required.'  That  this  was 
the  true  origin  of  the  creed  is  declared  by  Bishop 
Pearson — "  From  this  sacred  form  of  baptism  did 
the  church  derive  the  rule  of  faith,  requiring  the 
profession  of  belief  in  the  Father,  Son,  and  Holy 
Ghost,  before  they  could  be  baptized  in  their 
name."  "  They  who  were  converted  to  Christian- 
ity were  first  taught,  not  the  bare  names,  but  the 
explications  and  description  of  them  in  a  brief,  easy, 
and  familiar  way,  which  when  they  had  rendered, 
acknowledged,  and  professed,  they  were  baptized  in 
them  ;  and  these  being  regularly  and  constantly 
used,  made  up  the  rule  of  faith,  that  is,  the  creed. 
The  truth  of  which  may  sufficiently  be  made  appa- 

^  King  do.  p.  33  ;  and  Bingham,  vol.  iii.  p.  90. 


APPENDIX.  147 

rent  to  any,  who  shall  seriously  consider  the  con- 
stant practice  of  the  church,  from  the  first  age  unto 
this  present,  of  delivering  the  rule  of  faith  unto 
those  who  were  to  be  baptized,  and  so  requiring  of 
themselves  or  their  sureties  an  express  recitation, 
profession,  or  acknowledgment  of  the  creed."  ^ 

The  term  "  baptism,"  thus  came  to  be  used  by 
the  Fathers  as  synonymous  with  "a  profession  of 
faith."  Thus  Clemens  says,  "  How  can  we  hope  to 
enter  the  kingdom  of  God,  unless  we  keep  our  bap- 
tism pure  and  undefiled."*^  He  thus  calls  baptism 
a  "  seal."^  Ignatius  says,  *'  Let  your  baptism  remain 
as  your  shield,  your  faith  as  your  helmet."*  So 
Hermas  calls  baptism  "  a  great  and  holy  voca- 
tion,"^ that  is,  a  "token  of  external  profession." 
Thus  Jerome  "  The  symbol  of  our  faith  and  hope  is 
not  written  on  paper,  and  with  ink,  but  in  the  flesh- 
ly tables  of  the  heart."^     Peter  Chrysologus,  an  au- 


^  See  on  the  Creed,  pp.  47,48  ;  see  a  similar  testimony 
by  Schmucker,  in  Bib.  Reposit.  1838,  p.  120  ;  and  in  proof 
of  this  point  see  numerous  quotations  from  the  Fathers,  in 
Pearson  on  the  Creed,  p.  19. 

2  Clem.  2  ad  Cor.  vii.  »  ij   jq.  3.         *  Ep.  37.  6. 

^  Hermas  Com.  4.3.  Thus  also,  Mr.  Newman  speaks 
of  the  "  baptismal  profession,  the  creed  of  the  church," 
Lect.  pp.  272  and  281. 

^  Ep.  ad  Psam.  ix. 


148  APPENDIX. 

thor  of  the  fifth   century,  frequently  uses  similar 
language.^ 

*  See  in  Hinds'  Rise  of  Christ,  vol.  ii.  p.  237. 

That  each  church  was  anciently  at  liberty  to  frame  its 
own  creed,  may  be  clearly  proved.  Hinds  himself,  an 
Episcopalian  of  Queen's  College,  Oxford,  in  his  History  of 
the  Rise  of  Christianity,  testifies  : 

"  This  being  so,  however  intimate  the  union  may  be 
among  orthodox  churches,  the  particular  circumstances  of 
each  may  require  a  different  formula  of  belief,  as  well  as 
of  conformity  ;  even  as  two  confederate  monarchies,  or  de- 
mocracies, would  not  require  precisely  the  same  statutes 
and  forms  of  administration.  And  so,  although  the  Apos- 
les'  Creed  be  the  substance  of  the  earliest  creeds,  and  the 
precise  language,  to  a  certain  extent,  yet  there  may  have 
been  many  creeds  from  the  first,  shaped  by  each  church 
with  reference  to  its  peculiar  dangers  of  faith  from  without, 
or  the  prejudices  of  its  own  members  within.  Thus,  as  far 
back  as  we  can  trace  the  history  of  the  early  creeds,  that 
of  Jerusalem  was  always  distinct  from  that  of  Cesarea  or 
Antioch  ;  and  all  these,  again,  from  those  of  Alexandria, 
or  of  Rome  :  and  this  during  the  period  of  harmony  be- 
tween these  churches. 

"  The  gradual  infringement  on  the  independent  charac- 
ter of  each  separate  church,  until  it  was  extinguished  by 
the  papal  usurpation,  is  a  subject  well  worthy  of  more  de- 
tailed discussion  than  is  compatible  with  the  limits  of  this 
inquiry.  Among  the  primitive  churches,  each  formed  its 
own  creed,  its  own  liturgy,  and  regulated  its  own  ceremo- 
nies and  discipline.     The  first  encroachment  took  its  rise 


APPENDIX.  149 

Let  us  now  attend  to  the  mode  by  which,  at  this 
period,   members  were  admitted  into  the  Christian 

from  an  apparent  convenience.  When  the  ruHng  powers 
of  the  world  were  generally  Christians,  each  kingdom  was 
made  to  have  the  same  liturgy,  etc.  for  all  its  churches. 
To  give  an  instance  :  when  Spain  and  Gallia  Narbonen- 
sis  became  one  distinct  kingdom,  it  was  decreed  by  a 
council,  that  there  should  be  exact  uniformity  through  all 
the  churches  of  these  provinces.*  The  same  principle 
which  thus  produced  an  exact  conformity  among  all  the 
churches  of  the  same  nation,  became  the  ground  of  enforc- 
ing it,  at  length,  on  all  the  churches  of  the  empire.  The 
first  change  was  in  the  boundary  line  of  a  church,  which 
was  made  political  instead  of  ecclesiastical.  Men's  minds 
being  familiarized  to  this,  and  churches  being  considered 
as  national  bodies,  it  was  no  very  revolting  step  which  was 
taken  by  the  Romish  church,  when  it  made  itself  the  me- 
tropolitan of  national  churches  ;  and  gradually  claimed  that 
conformity  to  its  decrees,  and  that  obedience  to  its  laws, 
which  the  metropolitan  church  of  every  nation  had  ac- 
quired a  right  to  expect  from  all  churches  within  the  polit- 
ical pale  of  its  jurisdiction.  It  was  this  miscalled  Christian 
unity  which  the  reformation  violated  ;  and  it  is  against 

*  "  When  churches  became  subject  to  one  political  head, 
and  national  churches  arose  from  that  distinction,  then  it 
was  thought  convenient  by  all  the  Bishops  of  such  a  nation, 
to  unite  more  closely  in  rituals  and  circumstantials  of  di- 
vine worship,  as  well  as  faith  and  substantials."  Bing- 
ham's Ecc.  Antiq.,  book  xvi.  ch.  i.  sec.  13. 

13* 


150 


APPENDIX. 


church.  At  a  time  when  Christianity  was  not  estab- 
lished, but  was  nevertheless  spreading,  many  indi- 

such  a  universal  catholic  church,  that  all  Protestants  are 
accused  of  being  guilty  of  heresy  and  schism."* 

The  creed  in  use  in  the  Eastern  church,  was  very  dif- 
ferent from  the  Apostles'  Creed. t  So  is  there  the  greatest 
variety  in  the  form  of  Renunciation,  where  we  might  most 
expect  exact  uniformity.  The  reader  may  see  in  Clarkson 
on  Liturgies,  pp.  105,  106,  107,  more  than  twenty  varia- 
tions in  this  form  of  words  as  already  referred  to. 

"  And  thus  we  find  [this  writer  adds],t  not  only  those  of 
the  Greek  and  Latin  churches  differing,  or  such  as  lived  at 
a  greater  distance,  and  in  the  parts  of  the  empire  remotest 
one  from  another,  but  those  of  the  same  country  and  the 
same  church,  where,  if  any  where,  uniformity  is  to  be 
looked  for  ;  we  may  observe  it  in  TertuUian,  Cyprian,  Op- 
tatus,  and  Augustine. 

"  Nor  do  several  persons  only  differ  herein  among  them- 
selves, but  we  may  see  in  divers  instances,  one  and  the 
same  person  express  this  usage  variously  ;  whereas,  he  that 
is  not  circumscribed  by  others,  nor  will  be  imposed  on  by 
the  imperious,  is  constant  to  himself  many  times,  and  va- 
ries not  in  the  use  of  as  many,  or  more  words  than  this 
form  consisted  of;  and  so  it  is  represented  by  Cyprian, 
Chrysostom,  Jerome,  Augustine,  Ambrose,  and  Origen. 

*  See  Hinds'  History  of  the  Rise  of  Christianity,  vol.  ii. 
pp.  253-255. 

t  See  Apost.  Const.,  b-  vii.  ch.  42. 

X  See  pp.  108,  109.  *^'-  = 


APPENDIX.  151 

viduals  would  be   frequently  baptized,    who  had 
been  educated  in  the  principles  and  practices  of  hea- 

"  Now,  if  in  so  short  a  sentence  as  this,  and  that  univer- 
sally used  in  some  terms  or  other,  with  a  general  harmony 
as  to  the  sense,  and  wherein  also  there  is  nothing  of  prayer, 
and  so  none  of  that  reason  which  there  is  for  freedom  in 
praying,  they  were  not  limited,  nor  did  tie  themselves  to  a 
set  of  words,  who  can  believe  they  were,  or  would  have 
suffered  themselves  to  be  confined  to  an  unvariable  form  of 
words  in  praying  at  baptism  1 

"  And  that  there  were  none  limited  to  any  forms  of 
prayer,  is  made  evident,  more  directly  by  that  of  Basil, 
where,  mentioning  the  several  prayers  used  in  baptizing, 
he  declares  there  were  none  of  them  to  be  found  in  writing." 

As  it  is  of  importance  that  this  point  should  be  well  un- 
derstood, we  will  adduce  the  further  testimony  of  Bishop 
Burnet. 

"  These  words  of  his  do  import  a  standard,  or  fixed  for- 
mulary, by  which  all  doctrines  were  to  be  examined. 
Some  have  inferred  from  them,  that  the  apostles  delivered 
that  creed  which  goes  under  their  name,  every  where  in 
the  same  form  of  words.  But  there  is  great  reason  to 
doubt  of  this,  since  the  first  apologists  of  Christianity,  when 
they  deliver  a  short  abstract  of  the  Christian  faith  to  all, 
vary  from  one  another,  both  as  to  the  order,  and  as  to  the 
words  themselves  ;  which  they  would  not  have  done,  if  the 
churches  had  all  received  one  settled  form  from  the  apos- 
tles. They  would  all  have  used  the  same  words,  and  nei- 
ther more  nor  less. 

"  In  the  first  ages,  in  which  the  bishops  or  clergy  of  the 


152  APPENDIX. 

thenism.  Of  course,  baptism  was  to  such  the 
seal  of   their  initiation  into  the   faith   of  Christ. 

several  churches  could  not  meet  together  in  Synods  to  ex- 
amine the  doctrine  of  the  new  bishop,  the  method  upon 
which  the  circumstances  of  those  ages  put  them,  was  this  : 
the  new  bishop  sent  round  him,  and  chiefly  to  the  bishops 
of  the  more  eminent  sees,  the  profession  of  his  faith,  ac- 
cording to  the  form  that  was  fixed  in  his  church  ;  and 
when  the  neighboring  bishops  were  satisfied  in  this,  they 
held  communion  with  him,  and  not  only  owned  him  for  a 
bishop,  but  maintained  such  a  commerce  with  him  as  the 
state  of  that  time  did  adrnit  of 

"  But  as  some  heresies  sprung  up,  there  were  enlarge- 
ments made  in  several  churches  for  the  condemning  of 
those,  and  for  excluding  such  as  held  them,  from  their 
communion.  The  council  of  Nice  examined  many  of 
those  creeds,  and  out  of  them  they  put  their  creed  in  a 
fuller  form.  The  addition  made  by  the  council  of  Con- 
stantinople, was  put  into  the  creeds  of  some  particular 
churches,  several  years  before  that  council  met.  So  that, 
though  it  received  its  authority  from  that  council,  yet  they 
rather  confirmed  an  article  which  they  found  in  the  creeds 
of  some  churches,  than  made  a  new  one." 

In  rejecting  the  claim  of  what  is  called  the  Apostles' 
Creed,  to  any  such  origin  as  the  name  imports,  he  further 
adds :  "  None  of  the  first  writers  agree  in  delivering  their 
faith  in  a  certain  form  of  words  ;  every  one  of  them  gives 
an  abstract  of  his  faith,  in  words  that  differ,  both  from  one 
another,  and  from  this  form.  From  thence  it  is  clear,  that 
there  was  no  common  form  delivered  to  all  the  churches." 


APPENDIX.  153 

That  they  might  be  prepared  for  this  open  renunci- 
ation of  idolatry,  and  this  solemn  profession  of 
Christianity,  they  were,  for  some  months  previous 
under  preparatory  instruction,  during  which  time 
they  were  called  catechumenoi,  in  the  Greek  church, 
and  competentes  in  the  Latin  church ;  the  former  im- 
plying by  its  derivation,  that  they  were  "  instructed 
by  catechists,"  the  latter,  that  they  were  seeking  to- 
gether the  honor  of  being  initiated  into  Christianity. 
When  they  had  been  thus  sufficiently  instructed, 
and  had  given  satisfactory  evidence  of  their  fitness, 
they  were  brought  before  the  congregation  where, 
previous  to  their  baptism,  (if  not  already  baptized,) 
three  things  were  required  of  them. 

1st.  A  separation  from,  or  renunciation  of,  the 
Devil. 

2nd.  A  covenant  of  obedience,  or  the  giving 
themselves  up  to  the  government  of  Christ. 

3d.  A  profession  of  faith. 

By  the  first,  in  a  form  of  words  prepared  for  them 
they  renounced  the  Devil,  his  works,  his  worship, 
and  all  his  pomp.  By  the  second,  they  promised 
to  live  in  obedience  to  the  laws  of  Christ ;  and  by 
the  third,  they  declared  their  faith  in  the  fundamen- 
tal articles  of  Christian  doctrine,  as  embraced  in  that 

Of  the  Apostles'  Creed  he  further  says,  "  Ruffia  was  the 
first  that  published  it  (in  the  4th  century),  it  is  true  he 
published  it  as  the  creed  of  the  church  of  Aquileia." 


154  APPENDIX. 

particular  form  of  creed  which  was  in  use  in  each 
separate  church.  Every  church  required  the  cate- 
chumen to  repeat  its  own  creed,  which  was  thus  a 
public  declaration  that  his  faith  was  the  same  with 
that  of  the  church  into  which  he  was  to  be  re- 
ceived.' Irena^us,  who  lived  in  the  second  century, 
and  w^ho  was  acquainted  with  a  Presbyter  who  had 
conversed  with  the  immediate  successors  of  the 
apostles,  mentions,  that  at  baptism,  the  minister 
made  an  exhortation,  and  proposed  a  form  of  confes- 
sion to  the  person  to  be  initiated.'^  Justin  Martyr, 
who  lived  still  earlier,  and  who  describes  the  cere- 
monies of  baptism,  says  it  was  only  administered  to 
those  who,  to  their  confession  of  faith,  added  also  a 
promise  or  word,  that  they  would  hve  according  to 
the  rules  of  Christianity^ — they  must,  says  he,  both 
profess  to  believe  the  truth  of  those  things  which 
they  had  been  taught,  and  also  promise  to  live  an- 
swerably  to  their  knowledge.''  The  same  thing  is 
certified  by  TertuUian,  who  lived  in  the  second  cen- 
tury, and  by  the  author  of  the  Apostolic  Constitu- 
tutions.^  Rufinus  (A.  D.  397)  relates  that  in  his 
days,  "  the  ancient  custom  was  retained  at  Rome, 

^  See  Hill's  Lectures,  vol.  ill.  p.  254. 
'  Lardner,  vol.  viii.  pp.  435,6  ;  and  Bingham,  vol.  iii. 
p.  217. 

^  See  Bingham,  vol.  iii.  p.  22G.         "  Do.  p.  229. 
=  Do.  p.  24. 


APPENDIX.  155 

for  persons  to  be  baptized  publicly  to  recite  the 
creed:"'  and  Salvian,  who  lived  about  the  same 
time,  says,  that  at  baptism,  "  Christians  professed 
their  faith  in  God,  the  Father  Almighty,  and  in  Jesus 
Christ  his  Son."  In  all  the  accounts  we  have  of 
baptism  in  ancient  writers, "  says  Bingham,  "  there 
is  express  mention  of  this  profession,  and  of  its  ac- 
cordance with  apostolic  practice."^  Some,  in  the 
days  of  Augustine  (A.  D.  395),  pleaded  hard  to  be 
exempted  from  the  vow,  although  they  willingly 
made  the  renunciation  and  profession,  against  whom 
that  father  wrote  his  work  "  Of  Faith  and  Works."^ 
Others  wished  to  shorten  the  form  of  profession,  but 
none  questioned  its  Scriptural  propriety.*  This 
profession  was  made  very  solemnly  ;  in  some  cases 
being  repeated  three  times  with  the  hands  and  eyes 
lifted  to  Heaven,  and  even  audiblig;  so  as  to  be  heard 
by  those  present.  It  was  also,  at  first,  made  in 
public  before  many  witnesses,  which  was  a  circum- 
stance grounded;  as  was  believed,  upon  apostolical 
practice,  and  rarely  dispensed  with.^ 

"It  was  usual  at  Rome,"  St.  Augustine  tells  us, 
"  to  make  this  confession  publicly  in  the  church,  in 
some  eminent  place  appointed  for  the  purpose,  that 

'  King  on  the  Creed,  p.  30. 

2  Bingham,  vol.  iii.  p.  221.  ^  Do.  224. 

*  Bingham,  vol.  iii.  p.  228. 

*  See  Neander  on,  in  the  4th  century  in  the  Biblical 
Repertory  for  1832,  pp.  21,  221. 


156  APPENDIX. 

ihey  may  be  seen  and  heard  by  all  the  congrega 
tion.  But  sometimes,  to  favor  the  modesty  of  some 
very  bashful  persons,  who  could  not  speak  without 
trembling  in  such  an  awful  assembly,  the  presbyters 
received  their  confession  in  private :  and  this  they 
ottered  to  Victorinus,  a  famous  rhetorician,  upon  his 
conversion  ;  but  he  chose  rather  to  make  his  con- 
fession in  public,  saying  there  was  no  salvation  in 
rhetoric,  and  yet  he  had  always  taught  that  in  pub- 
lic, and,  therefore,  it  would  not  become  him  to  be 
afraid  of  making  a  public  confession  of  God's  word 
before  the  meek  flock  of  Christ,  who  had  never  been 
afraid  to  repeat  his  own  words  in  the  schools  of  the 
heathen,  who,  in  comparison  of  Christians,  were  on- 
ly to  be  reputed  madmen.'" 

That  this  order  was  not  peculiar  to  the  Western 
churches,  but  was  also  found  in  the  Eastern  church- 
es, will  appear  from  the  Apostolical  Constitutions, 
which  is  a  collection  of  the  usages  of  that  church, 
compiled  probably  in  the  fourth  or  fifth  century. 
The  person  to  be  baptized,  is  to  be  "  catechised  in 
the  word  of  piety,  and  instructed  in  the  knowledge 
of  God ;"  and  he  is  also  ''  to  learn^how  to  renounce  the 
Devil,  and  the  joining  himself  to  Christ,"  and  being 
thus  prepared,  he  declared  his  renunciation  in  these 
words  : 

"I  renounce  Satan  and  his  works,  and  his  pomps. 

^  Bingham,  vol.  iii.  p.  231. 


APPENDIX.  157 

and  his  worships,  and  his  angels,  and  his  inventions, 
and  all  things  that  are  under  him.  And  after  this 
renunciation,  let  him  in  his  association  say,  I  associ- 
ate myself  to  Christ,  and  believe,  and  am  baptized 
into  one  unbegotten  being,  the  only  true  God,  Al- 
mighty, the  Father  of  Christ,  the  Creator  and  Ma- 
ker of  all  things,  from  whom  are  all  things;  and  in- 
to the  Lord  Jesus  Christ,  his  only  begotten  Son,  the 
first  born  of  the  whole  creation,  who,  before  the 
ages  was  begotten,  by  the  good  pleasure  of  the  Fa- 
ther, by  whom  all  things  were  made,  both  those  in 
heaven,  and  those  on  earth,  visible  and  invisible, 
who  in  the  last  days  descended  from  heaven,  and 
took  flesh,  and  was  born  of  the  holy  Virgin  Mary, 
and  did  converse  holily,  according  to  the  laws  of  his 
God  and  Father,  and  was  crucified  under  Pontius 
Pilate,  and  died  for  us,  and  rose  again  from  the 
dead  after  his  passion  the  third  day,  and  ascended 
into  the  heavens,  and  sitteth  at  the  right  hand  of 
the  Father,  and  again  is  to  come  at  the  end  of  the 
world  with  glory,  to  judge  the  quick  and  the  dead, 
of  whose  kingdom  there  shall  be  no  end.  And  I  am 
baptized  into  the  Holy  Ghost,  that  is,  the  comforter, 
who  brought  in  all  the  saints  from  the  beginning  of 
the  world,  but  was  afterwards  sent  to  the  apostles 
by  the  Father,  according  to  the  promise  of  our  Sav- 
iour and  Lord  Jesus  Christ ;  and  after  the  apostles, 
to  all  those  that  believe  in  the  Holy  Catholic  church. 
Into  the  resurrection  of  the  flesh,  and  into  the  remie- 

14 


:^'-f 


15S  APPENDIX. 

sion  of  sins,  and  into  the  kingdom  of  heaven,  and  in 
to  the  life  of  the  world  to  come.'" 

When  this  form  was,  to  any  extent,  first  discon- 
tinued in  tlie  church,  we  are  notable  precisely  to 
state.  When  it  was  left  off,  says  Bishop  Andrews, 
the  church  soon  became  darkened  and  overspread 
with  ignorance. '^  That  it  was  substantially,  and 
in  some  form  adopted  by  the  reformers,  he  affirms. 
Erasmus  thought  it  very  important,  that  baptized 
children  should  have  the  meaning  and  importance 
of  baptism,  and  the  profession  made  in  it,  explain- 
ed to  them — and  that  if,  after  being  catechetically 
prepared,  they  ratified  this  profession,  they  should 
be  considered  as  members  of  the  Catholic  church.^ 

A  confession  of  faith,  which  was  an  enlargement 
of  the  apostles'  creed,  was  early  adopted  in  the 
English  congregation  at  Geneva,  and  received  and 
approved  by  the  Church  of  Scotland,  in  the  begin- 
ning of  the  reformation.'' 

Calvin's  views  on  this  subject,  may  be  seen  from 
the  following  quotation  from  his  Institutes: — 

"It  was  an  ancient  custom  in  the  church,  for  the 

*  Constitutions  of  the  Holy  Apostles,  B.  vii.  sect.  41. 
'  See  on  the  Decalogue,  pp.  7,  8,  fol. 

2  Dupin,  16th  cent.  p.  36. 

*  This  beautiful  fomi  may  be  seen  in  Irving's  Confes- 
sions of  Faith  of  the  Church  of  Scotland,  pp.  125-133,  and 
in  Dunlop's  Confessions  of  Faith. 


APPENDIX.  159 

children  of  Christians,  alter  they  were  come  lo  the 
years  ofdiscretion,  to  be  presented  to  the  Bishop,  in 
order  to  fulfil  that  duty  which  w^as  required  of 
adults  who  offered  themselves  to  baptism.  For 
such  persons  were  placed  among  the  catechumens, 
till  being  duly  instructed  in  the  mysteries  of  Chris 
tianity,  they  were  enabled  to  make  a  confession  of 
their  faith  before  the  Bishop  and  all  the  people. — 
Therefore,  they  who  had  been  baptized  in  their  in- 
fancy, because  they  had  not  then  made  such  a  con- 
fession of  faith  before  the  church,  at  the  close  o! 
childhood,  or  the  commencement  of  adolescence, 
were  again  presented  by  their  parents,  and  were 
examined  by  the  Bishop,  according  to  the  form  of 
the  catechism  which  w'as  then  in  common  use. 

"  I  sincerely  wish  that  we  retained  this  custom, 
which  I  have  stated  was  practised  among  the  an- 
cients, before  this  abortive  image  of  a  sacrament, 
(that  is,  confirmation,)  made  its  appearance.  For 
it  was  not  such  a  confirmation  as  the  Romanists 
pretend,  which  cannot  be  mentioned  without  injury 
to  baptism,  but  a  catechetical  exercise,  in  wdiich 
children  or  youths  used  to  deliver  an  account  of 
their  faith,  in  the  presence  of  the  church.  Now,  it 
would  be  the  best  mode  of  catechetical  instruc- 
tion, if  a  formulary  were  written  for  this  purpose, 
containing  and  stating  in  a  familiar  manner,  all  the 
articles  of  our  religion  in  which  the  church  of  the 
faithful  ought  to  agree,   without  any  controversy; 


160  APPENDIX. 

a  boy  of  ten  years  of  age  might  present  himself  to 
make  a  confession  of  his  faith  ;  he  might  be  ques- 
tioned on  all  the  articles,  and  give  suitable  answers : 
if  he  were  ignorant  of  any,  or  did  not  fully  under- 
stand them,  he  should  be  taught.  Thus  the  church 
would  U'itness  his  profession  of  the  only  true  and 
pure  faith,  in  which  all  the  people  of  the  faithful 
unanimously  worship  the  one  God.  If  this  disci- 
pline were  observed  in  the  present  day,  it  would 
certainly  sharpen  the  inactivity  of  some  parents, 
who  carelessly  neglect  the  instruction  of  their  chil- 
dren, as  a  thing  in  which  they  have  no  concern,  but 
which,  in  that  case,  they  could  not  omit  without 
public  disgrace  :  there  would  be  more  harmony  of 
faith  among  Christian  people,  nor  would  many  be- 
tray such  great  ignorance  and  want  of  information: 
some  would  not  be  easily  carried  away  with  novel 
and  strange  tenets :  in  short,  all  would  have  a  reg- 
ular acquaintance  with  Christian  doctrine.'" 

In  the  directory  of  church  government  anciently 
contended  for,  and,  as  far  as  the  times  would  per- 
mit, practised  by  the  first  Nonconformists  in  the 
days  of  Glueen  Elizabeth,  and  which  was  drawn 
up  by  the  famous  and  learned  Thomas  Cartwright, 
it  is  enjoined — 

"Let  them  which  before  have  not  been  received 
to  the  Lord's  table,  when  they  first  desire  to  come  lo 

*  Calvin's  Instit.,  B.  iv.  ch.  xix.  vol.  ii.  pp.  53.5-542. 


APPENDIX.  IGl 

it,  give  their  names  to  the  minister  seven  days  before 
the  communion,  that  if  there  be  any  cause  of  hin- 
derance,  there  may  be  stay  made  betime,  but  il'ihere 
be  no  such  thing,  let  them  proceed  (where  need 
may  be)  to  the  examination  of  their  faith,  before 
the  communion.  Let  them  only  be  admitted  to  the 
communion,  that  have  made  confession  of  their  faith.. 
and  submitted  themselves  to  the  discipline  ;  unless 
they  shall  bring  letters  testimonial  of  good  credit 
from  some  otfcer  place,  or  shall  approve  themselves 
by  some  other  sufficient  testimony."^ 

During  the  discussions  of  the  Westminster  As- 
sembly of  Divines,  we  are  informed  that,  in  the  re- 
port of  the  committee  concerning  baptism,  it  was 
debated,  "  whether  the  parent,  at  the  baptizing  of 
his  child,  is  lo  answer  any  question  or  make  any  pro- 
fession of  his  faith  and  stipulation,  on  behalf  of  the 
child."  "  The  Scots,"  says  Lightfoot,  in  his  Jour- 
nal, "  did  urge  it  mightily,  because  of  the  use  of  it 
in  all  the  reformed  churches?'^ 

In  the  directory  of  worship,  drawn  up  by  that 
assembly,  and  still  retained  by  the  Presbyterian 
church  in  this  country,  it  is  declared  : 

"  Those  who  are  to  be  admitted  to  sealing  ordi- 
nances, shall  be  examined  as  to  their  knowledge  and 
piety. 

^  See  Neal's  Puritans,  vol.  v.  app.  p.  13. 
^  See  Lightfoot's  Works,  vol.  iii.  p.  315. 

14* 


162  APPENDIX. 

"  When  unbaptized  persons  apply  for  admission 
into  the  church,  they  shall,  in  ordinary  cases,  after 
giving  satisfaction  with  respect  to  their  knowledge 
and  piety,  make  a  public   profession   of  their 

FAITH  IN  THE  PRESENCE  OF  THE  CONGREGATION  ; 

and  thereupon  be  baptized.'" 

That  such  forms  of  covenanting  were  in  use 
among  the  Puritans,  may  appear  from  the  confes- 
sion of  faith,  drawn  up  and  publicly  signed  by  ail 
those  who,  in  1629,  arrived  at  Salem,  in  New  Eng- 
land, and  laid  the  foundation  of  the  church  of  Christ 
in  this  country. 

Baxter,  in  his  Reformed  Liturgy,  which  was  pre- 
sented before  the  Westminster  Assembly  for  ac- 
ceptance, there  enjoins,  that  no  individual  "shall  be 
admitted  by  the  minister  to  the  sacrament  of  the 
Lord's  supper,  until  they  have,  at  years  of  discre- 
tion, understood  the  meaning  of  their  baptismal 
covenant,  and  witk  their  own  mouths^  and  their  own 
consent^  openly  before  the  church  ratified  and 
coNFiHMED,  AND  ALSO  promised,  that  by  the  grace 
of  God,  they  will  evermore  endeavor  themselves 
faithfully  to  observe  and  keep  such  things  as  by 
their  mouth  and  confession  they  have  assented  to^^ 
He  adds,  '•  If  the  person  be  able   and  willing,   let 

*  See  Directory  for  Worship,  ch.  ix.  sec.  3  and  4,  on 
which  see  some  observations  at  the  end  of  the  Discourse. 
'  Baxter's  Works,  vol.  xv.  p.  493. 


:#.  _.fc."* 


APPENDIX.  163 

him,  before  the  congregation,  give  the  aforesaid 
account  at  large,  of  his  knowledge,  faith,  and  obe- 
dience ;  but  if  unable  to  do  so,  let  him  publicly 
assent  to  what  has  been  privately  given  to  the 
minister."^ 

It  is  shown  by  many  and  undeniable  proofs,  in 
Mr.  Wilson's  Historical  Inquiry  into  the  principles, 
opinions,  and  usages  of  the  English  Presbyterians, 
from  the  restoration  of  Charles  II,  that  they  uni- 
formly required  a  public  profession  of  faith  from 
all  who  were  admitted  to  the  church,  as  they  did 
from  all  who  were  ordained,  until  somewhere  about 
the  latter  end  of  the  18th  century,  when  error  had 
greatly  increased.  This  practice  they  believed  to 
be  conformable  to  primitive  and  apostolic  usage. 
He  makes  the  follow^ing  quotation,  as  illustrative 
of  their  views : 

"  But  as  to  the  use  of  public  professions  of  faith, 
to  satisfy  the  church  for  the  admittance  of  members, 
or  to  satisfy  other  churches  to  hold  communion 
with  any  particular  church,  a  form  of  words,  which 
is  neither  obscure  by  too  much  conciseness,  nor  te- 
dious or  tautological  by  a  needless  multiplication  of 

'  In  the  conference  towards  a  compromise,  in  the  reign 
of  Charles  I.,  Mr.  Baxter  proposed,  among  other  things, 
"  that  the  baptismal  covenant  might  be  explicitly  owned 
by  all  who  come  to  the  sacrament."  Neal's  Puritans,  vol. 
iv.  p.  685. 


.;/!c.'5^>:r^r?:J^^'  i 


164  APPENDIX. 

words,  1  take  to  be  the  fittest.  To  which  ends,  and 
because  the  ancient  churches  had  once  a  happy- 
union  on  those  terms,  I  think  that  this  is  all  that 
should  be  required  of  any  church  or  member  (or- 
dinarily) to  be  professed  : — 

"  In  general,  I  do  believe  all  that  is  contained  in 
the  sacred  canonical  Scriptures,  and  particularly,  I 
believe  all  explicitly  contained  in  the  ancient  creed  ; 
and  I  desire  all  that  is  contained  in  the  Lord's 
prayer,  and  I  resolve  upon  obedience  to  the  ten 
commandments,  and  whatever  else  I  can  learn  of 
the  will  of  God."  ^ 

After  the  restoration,  in  a  paper  of  proposals,  ad- 
dressed by  the  Presbyterian  clergy  to  his  majesty, 
one  request  was,  that  '•  a  personal  public  owning 
of  the  baptismal  covenant,  might  precede  an  admis- 
sion to  the  Lord's  table."^  That  such  a  practice 
was  not  uncommon  to  our  nonconformist  forefathers, 
will  further  appear  from  a  form  of  public  covenant- 
ing, adopted  by  the  Rev.  Matthew  Mead  and  his 
church,  in  1679.^ 

In  the  work  of  the  Rev.  John  Willison,  on  '•  The 
Church's  Danger,  and  Minister's  Duty,"  he  urges 
upon  ministers  the  necessity  of  carefully  instructing 
the  people.     After  giving  a  series  of  questions,  on 

»  See  page  178. 

^  From  Calmy's  Life  of  Baxter,  pp.  139-141,  quoted  in 
Wilson's  Hist.  Inq.  p.  22. 
'  See  in  his  Sermons,  p.  19. 


APPENDIX.  165 

which  they  are  to  be  examined,  he  adds,  "  Thus  let 
the  ministers  take  pains  to  instruct  young-  folks  in 
the  nature  and  articles  of  the  covenant  of  grace, 
and  to  have  them  engaged  with  some  solemnity,  to 
own  and  adhere  to  them,  at  their  first  admission  to 
the  Lord's  supper;  and  let  them,  with  solemn  and 
fervent  prayer,  recommend  and  give  up  those 
young  communicants  unto  the  Lord.  Such  a 
course  hath  been  found,  by  experience,  very  much 
to  contribute  to  the  welfare  and  prosperity  of  this 
church.''^ 

This  custom  was  also  preserved  in  the  French 
Reformed  churches.  In  the  preface  to  the  Liturgy, 
established  by  the  churches  in  the  principahty  of 
Neufchatel  and  Valengin,  we  are  informed  that, 
"during  these  two  weeks  immediately  preceding 
the  communion,  general  catechetical  instruction  is 
given  on  every  Tuesday,  Wednesday,  and  Friday, 
after  twelve  o'clock ;  and  on  these  catechisms,  the 
catechumens  who  present  themselves  to  be  received 
for  the  confirmation  of  the  baptismal  vow,  and  for 
the  participation  of  the  eucharist,  are  pubh'cly  ex- 
amined. On  the  Saturday  evenings  before  the  cel- 
ebration of  the  Lord's  supper,  there  is  a  sermon  of 
preparation,  with  prayers.  The  same  course  is  ob- 
served on  the  use  of  the  public  fast  days."^ 

'  See  Works,  vol.  i.  p.  218. 

2  See  the  Liturgy  of  the  Fr.  Prot.  Ch.,p.  17,  Charles- 
ton, 1836. 


.tiMflVlMBKjL. 


166  APPENDIX. 

In  ilje  '•  Discipline  of  the  Reformed  Churches  of 
France,"  chap.  xiv.  canon  i,  it  is  expressly  enjoin- 
ed, that  ''no  person  shall  be  received  into  commun- 
ion in  the  church,  till  such  time  as  he  have  first 
PUBLICLY  renounced  all  the  superstitions  and  idola- 
tries of  the  Romish  church,  and  in  particular  the 
mass.'"  This  puis  it  beyond  controversy,  that  in 
these  churches,  some  such  form  as  is  now  advocated 
was  in  use. 

It  was  also  required,  that  no  person  should  be 
allowed  to  present  children  in  baptism,  until  they 
"  shall  have  communicated  at  the  Lord's  table,"  or 
if  not,  "they  shall  protest  seriously,  that  they  will 
do  it,  and  in  order  to  do  it  that  they  will  suffer 
themselves  duly  to  be  catechized."^ 

That  this  practice  of  the  Reformed  churches  is 
still  preserved  in  them,  will  appear  from  the  follow- 
ing quotation  from  the  Tour  of  the  Rev.  Theodore 
Fleidner,  in  Holland  and  England.  In  reference  to 
the  churches  of  Holland,  in  which  there  has  been  a 
sad  corruption  of  doctrine,  as  it  relates  to  the  mat- 
ter on  hand;  he  says,  '•  The  confirmation,  or  decla- 
ration of  profession  of  the  faith,  takes  place  without 
any  pomp  whatever,  in  the  house  of  the  pastor,  and 
in  presence  of  one  or  two  elders.  According  to  a 
synodical  ordinance  of  IS  16,  all  persons  privately 

*  See  Quick's  Synods  of  France,  vol.  i.  p.  54,  fol. 
^  Sep  do.  p.  Q&. 


APPENDIX.  167 

confirmed,  must  at  least,  in  open  presence  of  the  con- 
gregaticn,  be  established  in  their  confirmation,  by 
replying  to  the  fulloicing  questions  proposed  to  them 
by  the  minister,  after  the  sermon  : 

I.  If  they  beheve  from  the  heart,  the  doctrine 
they  have  owned. 

II.  If  they  have  also  received,  by  Goil's  grace, 
to  abide  in  this  doctrine,  to  forsake  sin,  and  to  hve 
a  Christian  hfe. 

III.  If  they  submit  themselves  to  the  superintend- 
ence of  the  church,  and  in  case  of  committing  a 
fault,  to  its  discipline."^ 

Were  it  necessary  we  might  greatly  enlarge 
these  proofs,  but  will  only  briefly  add  references 
to  others  which  have  occurred  to  us  in  our  reading. 
Howe  is  very  express  in  his  testimony  in  favor 
of  such  a  form.^  In  the  time  of  the  Commonwealth, 
the  Congregationalists  made  an  explicit  covenant 
essential  to  the  being  of  any  church.  This  the 
Presbyterians  denied.  They  alleged,  therefore,  that 
an  implicit  covenant  w^as  sufficient,  but  allowed 
that  the  other  was  not  wrong  and  might  be  employ- 
ed. An  explicit  covenant  was  accordingly  agreed 
upon  by  six  Synods  and  approved  by  the  author 
from  whom  I  quote. ^     This  is  the  true  ground  of 

»  See  the  Edinb.  Presb.  Rev.  1835,  p.  264. 

*  See  Rogers's  Life  of,  p.  75. 

*  Separation  Examined,  etc.,  by  Rev.  G.  Firmin,  Min. 


J  68  APPENDIX. 

difference  between  the  Congregationalists  and 
Presbyterians.  The  former  made  sach  a  covenant 
essential  to  the  being  of  a  church  ;  the  latter  "pru- 
dential, for  the  better  order  and  expediency  of  the 
service  of  God,"  as  it  is  stated  in  "  A  Review  of  the 
Survey  of  Church  Discipline,"  by  Mr.  Hooker.' 

As  baptized  persons,  when  they  claim  the  privi- 
leges of  the  church,  are  bound  to  show  that  they 
are  as  fit  to  partake  of  the  sacrament  as  they  were 
of  baptism,  therefore  should  they  as  publicly  show 
forth  this  fitness :  so  argues  Gillespie.^  Rutherford 
in  his  "  Due  Right  of  Presbyteries,"  argues  the 
question  at  length,  and  allows  that  such  a  cove- 
nant is  implied,  that  an  explicit  covenant  is  allow- 
able, and  that  it  is  sometimes  formally  made,  but 
that  it  is  not  essential  to  the  constitution  of  a 
church.  He  thinks  that  all  who  have  been  hereti- 
cal, infidel,  or  openly  sinful,  ought  to  be  required 
publicly  to  make  confession  of  their  faith,  even 
though  they  had  been  baptized,  and  this  he  gives  as 
the  opinion  of  all  the  reformed  churches.^ 

In  the  Laws  of  the  Church  of  Geneva,  made  in  ac- 

of  the  church  in  Shalford,  in  Essex.  Lond.  1652.  4to. 
With  a  Dedication  to  the  London  Ministers.     See  p.  82. 

^  By  D.  C.  London  165L  4to.  See  pp.  124  and  97— 
106,  108— 11,  etc. 

^  Aaron's  Rod  Blossoming,  p.  482,  etc. 

3  Lond.  1644.  4to.  pp.  84,  85,  86,  88,  91,  99, 122,  123, 
125,  126. 


APPENDIX.  169 

cordance  with  Calvin's  views,  it  is  provided  that 
the  child  before  admission  to  the  communion  '-shall 
make  a  confession  of  his  Christianity  in  presence  of 
the  church.'" 

Willison,  in  his  Sacramental  Catechism,  says,  as 
to  the  practice  in  Scotland :  "  And  accordingly  I 
have  known  ministers  after  much  pains  taken  with 
young  candidates  in  private,  they  have  called  these 
young  communicants  together  in  a  public  manner, 
catechising  them,  and  opening  up  the  nature  of  the 
gospel  covenant,  and  with  some  solemnity  asking 
each  of  them  their  consent  thereunto,  &c.  Unto  all 
which  they  joined  suitable  directions  and  encourage- 
ments, concluding  by  giving  up  and  recommending 
these  young  persons  to  God  in  solemn  and  fervent 
prayer,  which  method  I  have  known  accompanied 
with  great  tenderness  and  many  tears  ....  yea,  and 
very  moving  impressions  upon  the  whole  audience. 
And  I  doubt  not  but  such  seasons  have  been  to 
some  the  time  of  their  espousal  to  the  Lord  Jesus 
Christ,  which  they  are  to  remember  with  thankful- 
ness and  praise." 

We  might  add  still  further  testimonies,  but  for- 
bear. 

Having  thus  clearly  established  the  fact,  that 
forms  of  public  profession  of  faith  were  sanctioned 
by  the  Reformers,  and  especially  by  our  Presbyte- 

»  Lond.  1643,  p.  6. 
15 


170  APPENDIX. 

rian  rorefathers,  in  Scotland,  in  England,  and 
elsewhere,  we  shall  proceed  to  show  that  this  prac- 
tice was  no  less  common  among  the  Independents. 

In  a  work  written  by  the  Rev.  Matthias  Maurice, 
who  was  born  in  South  Wales,  A.  D.  1684,  entitled 
"  Social  Religion  Exemplified,"  and  reprinted,  with 
notes,  by  the  Rev.  Edward  Williams,  D.  D.,  the 
author  gives  a  delineation,  in  a  dialogue  form,  of 
what  he  believed  to  be  the  truly  Scriptural  and 
Apostolic  order  of  the  Church  of  Christ.  Tn  de- 
scribing the  services  of  a  communion  Sabbath,  he 
thus  speaks,  p.  59  : 

"  It  was  agreed  that  Yefan  should  go  before  them 
in  the  work  of  the  day  :  he  then  stood  up  and  read, 
with  an  audible  voice,  the  confession  of  faith,  which 
contained  the  principal  heads  of  divinity; — much 
to  the  same  purpose  with  what  we  call  ihe  Assem- 
bhfs  and  the  Savoy  confessions. 

Neophytus.  Than  the  doctrine  we  call  Calvin- 
ism is,  I  see,  a  great  deal  older  than  Calvin, 

Epenetcs.  Aye,  to  be  sure ;  for  he  took  it  out 
of  the  Bible,  and  so  did  these.  But  Yefan,  having 
read  it  distinctly  through,  said  to  the  people — If 
tlius  you  believe  with  the  heart,  and  if  thus  you 
are  ready  at  all  times  to  confess  with  the  mouth, 
stand  up  and  signify  it  by  lifting  up  the  hand : 
which  they  unanimously  did. 

Then  Yefan  read  the  covenant^  the  people  all 
sitting,  and  told  them,  that  this  was  the  holy  en- 


APPENDIX.  171 

gagement  ihey  were  now  going  to  enter  into  before 
the  Lord ;  and  having  read  it  to  them,  he  said  he 
would  now  read  it  for  them  and  himself,  and  desired 
they  would  all  stand  up,  with  their  right  hand  lift- 
ed up  towards  heaven  ;  and,  at  the  conclusion,  they 
all  said,  amen.  And  Yefan,  the  company  being 
seated,  said — '•  But  Christ,  as  a  son  over  his  own 
house,  whose  house  are  we  if  we  hold  fast  the  confi- 
dence, and  the  rejoicing  of  the  hope,  firm  unto  the 
end  ;  the  house  of  God,  the  church  of  the  living 
God;  no  more  strangers  and  foreigners,  but  fellow 
citizens  with  the  saints,  and  of  the  household  of 
God ;  and  are  built  upon  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ  himself  being 
the  chief  corner  stone;  in  whom  all  the  building, 
fitly  framed  together,  groweth  up  an  holy  temple  in 
the  Lord,  in  whom  we  also  are  built  together,  for 
an  habitation  of  God  through  the  Spirit." 

Neophytus.  Well,  great  was  such  a  day's 
work  ;  but  you  will  oblige  me  with,  at  least,  an  ab- 
stract of  the  covenant  ? 

Epenetus.  It  ran  thus :  "  We,  poor  sinners, 
having  destroyed  ourselves — yet,  being  brought 
through  grace  and  everlasting  love,  to  look  unto 
him  on  wdiom  our  help  is  laid — under  a  sense  of 
exceeding  sinfulness,  repent  and  mourn  before  the 
Lord ;  and  do  here  o])enly,  and  without  reserve,  re- 
sign ourselves  and  ours  up  wdiolly  unto  Christ,  the 
complete  Saviour  of  sinners,  in  church  fellowship 


172  APPENDIX, 

and  communion — resolving  and  promising  in  his 
strength,  to  beUeve  his  'promises^  live  by  faith  on 
him,  obey  his  precepts^  hearken  to  the  voice  of  his 
providence^  serve  him  and  each  other  according  to 
all  the  laws,  statutes,  and  ordinances  of  his  house — 
taking  the  written  word  for  our  rule,  aiming  in  all 
at  the  glory  of  God  our  Saviour,  our  prophet,  priest, 
and  king — each  other's  edification,  the  increase  of 
Christ's  kingdom,  and  the  good  of  all  mankind, 
under  the  special  direction  and  by  the  assistance 
of  the  Spirit  of  the  Lord." 

"  Thus,  you  have  a  plain  account  of  the  first 
church  at  the  Caerludd,  matter  and  form.  First, 
they  were  converted  by  grace^  and  so  fitted  for  a 
spiritual  house ;  and  then,  under  this  holy  engage- 
ment they  associated  together,  and  \)ecdiT[\e  formally 
a  church  of  Christ." 

The  account  given  of  the  church  of  Northamp- 
ton, will  be  found  to  describe  equally,  the  custom 
in  the  New  England  churches  generally,  at  the 
time  of  Edwards.  "  When  a  person  desired  to  join 
the  church,  he  visited  his  minister,  declaring  how 
the  Lord  had  been  pleased  to  work  his  conversion ; 
if  the  minister  found  the  smallest  ground  of  hope, 
he  propounded  him  to  the  churchy  after  which,  some 
of  the  brethren,  with  the  minister,  examined  him 
again,  and  reported  their  opinion  to  the  church. 
After  this,  all  the  congregation  had  public  notice  of 
his  design,  and  he  publicly  declared  to  them  the 


APPENDIX.  173 

manner  of  his  conversion.  All  this  was  done  to 
prevent  the  polluting  of  the  ordinance,  by  such 
as  walk  scandalously,  and  to  prevent  men  and 
women  from  eating  their  own  condemnation."  It 
was  formerly  '•  the  general  custom  of  Independent 
churches,  to  require  from  candidates  for  admission, 
besides  a  confession  of  faith,  a  statement  of  reli- 
gious experience,  either  orally  delivered,  or  com- 
mitted to  writing.'" 

Dr.  Owen  seems  to  have  thought  some  such 
form  both  scriptural  and  proper.  Thus,  after  enu- 
merating the  qualifications  requested  for  admission 
to  the  church,  he  says,  "  It  is  required,  that  these 
things  be  testified  by  them  unto  the  church,  with 
the  acknowledgment  of  the  work  of  God's  grace 
towards  them,  and  their  resolution,  through  the 
power  of  the  same  grace,  to  cleave  unto  the  Lord 
Jesus  Christ  with  full  purpose  of  heart,  and  to  live 
in  all  holy  obedience  unto  him."^  This  practice  is, 
at  this  time,  in  some  form,  generally  followed  by 
Congregational  churches,  both  in  this  country  and  in 
Europe. 

We  are  thus  prepared  for  our  third  proposition, 
which  is  this:  that  such  a  public  profession  is,  in 
some  form,  retained  in  every  church.  It  is  so  uni- 
versally, in  the  baptism  of  infants  ;  for  in  this  case, 

^  Wilson's  Hist.  Inq.  p.  28. 
2  See  Works,  vol.  xix.  p.  563. 
15* 


174  APPENDIX. 

the  parents  make  a  public  profession  in  the  name 
and  on  behalf  of  their  children.  And  confirma- 
tion in  the  Episcopal  church  is  nothing  more  than  a 
corruption  of  this  primitive  form  of  public  profession 
of  religion. 

In  the  Methodist  churches,  every  individual,  be- 
fore admission  to  the  sacrament,  is  expected  to 
give  a  public  statement,  before  the  members  of 
the  church,  of  his  Christian  views  and  experience. 
This  is  also,  in  some  form,  the  practice  of  the  Bap- 
tist churches. 

If,  therefore,  some  form  of  public  admission  to  the 
church  is  not  adopted  by  Presbyterians,  it  must  be 
acknowledged  that,    in   this    respect,    they  would 
stand  alone.     They  would  be  found  to  differ,  not 
only  from  all  other  evangelical  churches,  but  also 
from  themselves,  if  we  are  to   be  instructed  in   this 
matter  by  our  own   directory,  and  the  example   of 
former  generations.     The  neglect  or  abandonment 
of  this  scriptural  practice  in  this  country,  because  in 
the  exact  form   herein  recommended  it  is  not  pur- 
sued, at  least  generally,  in  Scotland  or  in  Ireland, 
is  altogether  inexcusable.     For   it  is  common  in 
both  those  countries,  for  the  candida'es  for  admis- 
sion to  the  participation  of  the  Lord's  supper  to  be, 
for  some  time  previous  to  the  communion  Sabbath, 
publicly  catechized  in  the   church,  and  thus  thor- 
oughly prepared  for  the  solemn  duty  before  them. 
During  this  catechetical  examination,  full  opportu- 


APPENDIX.  175 

nity  is  given  to  ascenain  the  qualification  of  the 
several  candidates,  and  their  ability  worthily  to  eat 
and  drink  at  the  Lord's  table,  and  to  discern  the 
Lord's  body;  and  to  keep  back  from  that  sacred 
feast,  any  who  give  evidence  of  ignorance,  or  un- 
worthiness.  In  this  way,  also,  are  they  generally 
made  known  to  the  people,  and  formally  and  sol- 
emnly introduced  to  the  communion,  while  they  are 
more  particularly  examined  and  received  by  the 
church  session.  In  some  churches,  still  further 
means  are  taken  for  securing  the  important  ends 
aimed  at  in  this  form  of  profession.  Thus  it  was 
formerly  the  practice  in  Scotland,  --for  the  clergy- 
man to  examine  the  congregation,  previous  to  every 
communion,  both  to  ascertain  what  improvement 
they  had  made  in  knowledge,  and  as  a  means  of 
communicating  instruction  upon  those  subjects 
where  they  v/ere  most  deficient,  and  required  it 
most."^ 

In  1645,  the  Assembly  ordained,  "that  in  admin- 
istration of  the  Lord's  supper,  congregations  be 
still  tried  and  examined  before  the  communion, 
according  to  the  by-gone  practice  of  the  King.'"' 
"  Something  of  the  same  kind  continues  to  be  done, 
although  probably  nowhere  in  the  same  formal 
manner  as  before."^ 

*  History  of  the  Church  of  Scodand,  vol.  ii.  p.  57. 

^  Acts  of  Assembly,  p.  162. 

3  Alexander  Hill's  Practice  oftheCh.  of  Scotland,  p.  12. 


176 


APPENDIX. 


In  the  year  1706,  it  was  further  enacted  :  "It  is 
recommended  to  the  several  ministers,  to  tal<e  as 
strict  trial  as  can  be,  of  such  as  the}'^  admit  to  the 
Lord's  supper,  cspeciaUy  before  their  jirst  admis- 
sion thereto — and  that  lliey  diligently  instruct  them, 
particularly  as  to  the  covenant  of  grace,  and  the 
nature  and  end  of  ihat  ordinance  as  a  seal  thcreofj 
and  charge  upon  their  consciences  the  obligations 
they  lie  under  from  their  baptismal  covenant  and 
seriously  exhort  them  to  renew  the  same."  '  In 
1648,  it  was  provided,  "that  persons  grossly  ig- 
norant be  debarred  from  the  communion;  that  for 
the  first  and  second  time  they  be  debarred,  sup- 
pressing their  names ;  for  the  fourth  time,  that 
they  he  brought  to pitbllc  repentajice.'^  ^  The  tes- 
timony of  Mr.  Willison  and  others,  has  also  been 
already  adduced. 

Now,  even  were  these  regulations  fully  carried 
into  operation  in  this  country,  it  would  not  ren- 
der less  valuable  and  instructive,  the  practice  here 
insisted  on.  But  surely,  it  is  preposterous  to  ob- 
ject to  this  plan  where  those  services  are  not  at 
all  observed,  and  thus  to  introduce  members  to 
the  church  of  Christ,  without  any  of  that  publici- 
ty and  strictness  which  is  recognised  as  necessa- 
ry in  the  forms,  at  least,  of  our  own  and  all  other 
evangelical  churches. 

'  Acts  of  Assembly,  p.  164.  ^  See  do.  p.  258. 


APPENDIX.  177 

It  only  remains,  therefore,  that  we  should  brief- 
ly show,  that  sQch  a  public  profession  and  en- 
gagement is  reasonable  and  advantageous.  We 
believe  it  is  so  every  way,  and  that  it  must  be 
so,  we  ma3^  safely  conclude  from  the  scriptural 
authority  on  which  it  rests,  and  the  universal  adop- 
tion of  it  by  every  Christian  denomination. 

This  practice  is  reasonable,  because  it  is  a  mea- 
sure vv^hich  reason  w^ould  at  once  dictate  as  proper, 
in  introducing  to  any  public  body,  where  a  know- 
ledge of  the  character  and  qualifications  of  candi- 
dates is  necessar}*,  a  new  member.  It  is  a  measure 
which,  in  some  analogous  form,  is  adopted  by  every 
society,  whether  scientific  or  political.  It  gives 
importance  to  the  occasion,  and  dignity  both  to  the 
candidate  and  to  the  society  of  which  he  is  lo  be- 
come a  member.  Besides,  such  a  solemn  and 
imposing  introduction  has  formed  the  threshold  of 
admittance  into  every  species  of  august  and  impos- 
ing mystery,  connected  with  religion.  And  where 
can  it  be  more  necessarj^,  than  when  a  man  is  to 
take  upon  himself  the  holy  name  of  Christian — 
to  profess  himself  to  be  the  disciple  of  the  Lord  Jesus 
Christ,  and  to  be  ready  in  the  midst  of  a  world  of 
enemies,  to  "glory  only  in  His  cross?"  What 
more  suitable  way  could  be  devised  of  impressing 
upon  the  mind,  the  nature  of  that  high  and  holy 
caUing  which  is  thus  assumed — the  importance  of 
those  doctrines  which  are   thus  professed,  and  the 


178 


APPENDIX. 


irrevocable  uature  of  that  covenant  which  is  thus 
contracted?  What  could  more  aflectingly  draw 
out  the  sympathy  and  love  of  Christians,  one  to- 
ward another,  and  call  forth  their  prayers  and 
awaken  their  interest  on  behalf  of  a  new  associate 
in  the  trials  and  the  joys  of  the  Christian  life?  The 
primitive  church  thought  that  by  this  form,  and  the 
caution,  deliberation,  and  publicity  which  it  requir- 
ed, men  would  be  made  most  truly  sensible  of  the 
nature  of  the  Christian  religion,  and  of  their  great 
obligations  to  continue  steadfast  in  that  faith  and 
obedience  to  Christ,  which  they  had  in  this  way  so 
solenmly  avowed,  not  only  before  men.  but  in  the 
presence  of  God  and  the  holy  angels.  To  this 
sacred  form  and  pledge,  would  the  early  preachers 
of  the  cross  often  appeal,  that  they  might  arouse 
the  slumbering  conscience  of  the  formal  professor; 
pointing  him  backwards  to  this  voluntary  consecra- 
tion of  himself  to  the  Lord  who  bought  him;  and 
forwards  to  that  judgment  bar,  where,  by  his 
words  he  would  be  justified,  or,  by  his  words,  be 
everlastingly  condemned.  Thus  it  w^as  that  Chry- 
sostom,  in  his  last  discourse  to  the  people  of  An- 
tiochj  expostulated  with  them,  and  entreated  them 
with  tears,  to  live  only  to  that  God  they  had  avouch- 
ed to  be  theirs.^  By  this,  too,  it  was  hoped  the 
church  would  be  delivered,  in  some  good  mea- 
surCj  fi'om  hypocrites  and  deceivers,  and  be  also 

*  See  Bingham,  vol.  iii.  p  234. 


APPENDIX,  179 

leagued  together  by  this  "  oath  of  their  holy  war- 
fare," (as  it  was  called.)  in  inseparable  amity  and 
unconquerable  fidelity  to  their  Lord  and  Master. 
And  shall  we  shrink  back  from  the  cross,  in  the 
profession  of  that  cross?  Shall  we  refuse  to  give 
a  reason  of  the  hope  that  is  in  us,  to  all  men? 
Shall  we  be  less  willing  to  bear  public  testimony 
to  the  Lord  who  bought  us,  who  redeemed  us  with 
his  precious  blood,  and  in  whom  we  rest  our  hopes 
for  salvation?  Or  is  it  less  necessary  now,  while 
infidelity  and  error  abounds,  to  raise  up  a  standard 
in  the  midst  of  the  people — to  proclaim  the  great 
doctrines  of  our  salvation,  and  to  hold  forth  the 
lamp  of  light  and  of  life  ?  Is  there  not  something 
beautiful,  something  most  consonant  to  the  solem- 
nity of  the  occasion,  and  to  the  circumstances  of  all 
present,  when  those  who  in  time  past  have  been 
the  servants  of  sin  to  obey  it,  who  have  neglected 
and  forgotten  God,  and  provoked  him  to  his  utmost 
wrath,  having  been  reconciled  to  him  by  his  Son, 
come  forward,  and,  as  the  Psalmist  sings,  in  the 
presence  of  the  great  congregation,  take  the  cup  of 
salvation  into  their  own  hands,  and  pay  their  vows 
unto  the  Lord  ;  renounce  the  world,  the  flesh,  and 
the  devil ;  take  upon  them  the  name  of  Christ's 
disciples  ;  give  themselves  to  him  and  his  service ; 
are  welcomed  in  love  and  confidence  by  an  affec- 
tionate people,  and  thus  lay  deeply  that  foundation, 


180  APPENDIX. 

upon  which  they  can  rest  amid  all  the  buffetings  of 
temptation  and  distress?  Tliere  is — every  heart 
responds  to  the  declaration  that  there  is — the  most 
unfeeling  and  obdurate  spirit  feels  that  there  is — 
something  in  all  this  which  testifies,  that  of  a  truth, 
it  is  not  of  man,  but  from  God. 

From  the  experience  of  thirteen  years,  during 
which  time  he  has  employed  this  form  in  the  ad- 
mission of  nearly  four  hundred  persons  to  the 
church,  the  writer  can  testify  that  the  result,  as  far 
as  he  has  known,  has  never  been  injurious,  and 
always  positively  good.  The  testimony  of  the  late 
Dr.  Waddell,  to  this  point,  is  peculiarly  strong,  and 
it  is  borne  out  by  the  concurrent  experience  of 
many  in  all  portions  oi'  our  church.  On  the  other 
hand,  many  clergymen  and  elders  have  expressed 
the  opinion,  that  in  the  absence  of  such  a  form, 
they  have  felt  that  there  was  a  great  deficiency  in 
the  order  of  our  church,  and  the  irreparable  loss 
of  one  of  the  most  powerful  means  of  exercising 
that  religious  influence  which  it  is  the  duty  of  the 
church  to  extend  over  its  members,  in  every  Scrip- 
tural and  proper  manner. 

That  this  practice  involves  publicity,  and  an 
effort  of  great  self-denial  and  devotion  on  the  part 
of  all  who  unite  themselves  with  the  church,  is,  we 
think,  a  chief  argument  in  favor  of  it,  and  no  valid 
objection  against  it.    For  surely  in  this  age  of  the 


.^^  APPENDIX.  181 

church,  when  it  is  more  reputable  to  be  a  consis- 
tent member  of  a  Christian  church  than  to  be  un- 
connected with  it,  it  is  altogether  necessary,  that 
every  barrier  should  be  placed  in  the  way  of  an  in- 
discriminate profession — and  a  touchstone  of  sin- 
cerity provided,  which  in  addition  to  a  mere  private 
interview  with  the  Church  Session,  may  serve  to 
detect,  or  rather  to  repel,  those  who  are  not  in  truth 
and  sincerity  what  for  carnal  purposes  they  would 
willingly  profess  themselves  to  be.  That  this  has 
been  the  actual  and  practical  working  of  the  sys- 
tem, in  our  experience  of  its  influence,  we  could 
bring  striking  facts  to  prove  ;  while  all  objections 
to  it  have  as  uniformly  vanished,  when  the  prepara- 
tion of  the  heart  for  this  great  duty  of  consecration 
to  the  Lord  has  been  given  from  on  high. 

There  is  but  one  objection,  as  it  appears  to  us,  of 
any  real  weight  against  this  practice,  and  it  is  this: 
that  by  it,  creeds  may  be  introduced  into  our 
churches,  contradictory  in  their  doctrinal  senti- 
ments to  the  Confession  of  our  Faith,  and  therefore 
subversive  of  orthodoxy.  We  say  this  is  the  only 
valid  objection  to  this  plan,  for  as  to  the  variety  of 
these  forms,  this  we  have  shown  is  accordant  to 
primitive  usage,  as  founded  upon  Scriptural  exam- 
ples. But  in  answer  to  this  objection,  it  may  be 
replied,  that  inasmuch  as  our  Confession  of  Faith  is 
not  designed  to  be  made  fully  binding,  in  all  its 
declarations,  upon  the  members,  but  only  upon  the 

16 


1H2  APPENDIX 

ministers  and  elders  of  the  church/  if  some  such 
public  confessions  are  not  employed,  no  public  con- 
fession of  their  individual  faith  will  be  given  or  re- 
ceived by  the  members  of  the  church.  And  fur- 
ther it  may  be  replied,  that  while  the  introduction 
of  such  church  creeds  will  require  such  a  confes- 
sion from  every  member  of  the  church,  their  most 
perfect  orthodoxy  and  accordance,  as  far  as  they 
extend  to  the  Confession  of  our  Faith,  may  be  cer- 
tainly secured,  simply  by  each  Presbytery  doing 
its  duty  to  each  church  under  its  care.  For  if  each 
church  is  required,  by  each  Presbytery,  to  submit 
its  form  of  public  confession  for  its  examination  and 
approval;  or  if  each  Presbytery  would  prepare  a 
formof  public  admission  to  be  used  in  common  by  all 
its  churches;  it  is  at  once  manifest  that  this  practice, 
instead  of  opening  a  door  for  error,  might  become 
a  bulwark  of  orthodoxy,  and  a  defence  of  the  faith 
as  it  was  once  delivered  to  the  saints. 

It  has  indeed  been  further  objected,  that  "  such  a 

*  That  in  holding  this  view  of  our  Confession  of  Faith, 
as  being  a  bond  of  ministerial  and  official,  and  not  of 
Christian  communion,  I  am  presenting  the  views  held  by 
Presbyterian^,  I  might  clearly  show.  It  is  sufficient,  at 
present,  to  refer  to  Dr.  Janeway's  Discourse  on  "  The  Duty 
of  the  Presbyterian  Church,"  pp.  19,  32.  President  Hill's 
View  of  the  Church  of  Scotland,  pp.  150-153.  Carlile  (of 
the  Scots'  church,  Dublin),  on  the  Use  and  Abuse  of  Creeds 
and  Confessions,  p.  25,  etc. 


APPENDIX.  183 

rite  must  be  entirely  null  and  void ;  while  he  who 
seeks  for  anew  admission  to  the  visible  church,  by 
that  very  act  renounces  his  former  admission  to  it 
in  baptism — denies  and  tramples  under  foot  the  privi- 
leges which,  by  the  divine  appointment,  are  con 
nected  with  it ;  and   as   he   cannot  be  introduced 
again  into  the  church  by  the  vain  and  impious  cer- 
emony by  which  men  dare  to  supersede  the  effects 
of  baptism,  he  falls  headlong  from  the  church  of 
Christ."^     But  this  objection  comes  with  a  very  ill 
grace  from  those  who,  in  addition  to   the  initiatory 
rite  of  baptism,  hold  also  the  necessity  of  the  rite 
of  confirmation,  to  a  proper  admission  to  the  full 
participation   of  the  ordinances  of  religion,     This 
rite  is  public — it   embodies  a  public  profession  of 
faith,  and  it  implies  the  certain  manifestation  of  a 
fitness,  on  the  part  of  its  recipients,  for  the  worthy 
participation  of  all  the  benefits  to  be  derived  from 
the  observance  of  the  Lord's  Supper. 

Now,  in  like  manner,  this  public  profession  of 
faith  and  covenant  engagement,  is  regarded  as 
the  voluntary  ratification,  by  each  individual  who 
makes  it,  of  that  covenant  with  God  and  his  church, 
made  on  his  behalf  in  baptism.  In  this  way,  the 
individual  takes  upon  himself  the  vows  made  for 
him  by  his  parents,  if  he  has  been  baptized  in  in- 
fancy— recognizes  their  obligation  and  necessity — 

*  Palmer  on  the  Church,  vol.  i.  p.  411. 


184  APPENDIX. 

makes  profession  of  his  personal  belief  in  the  great 
doctrines  of  the  Bible — expresses  his  determination 
in  the  strength  of  divine  grace  from  this  time  forth 
to  live  as  becometh  a  disciple  of  Christ  and  a  mem- 
ber of  his  church — and  is  thus  received  and  ac- 
knowledged as  a  member  oi^  th^t.  particular  church 
in  which  such  a  profession  is  made. 

Such  a  form  of  introduction  into  the  full  enjoy- 
ment of  all  the  privileges  and  benefits  of  the  church 
of  Christ,  is  therefore  in  no  way  opposed  to,  but 
on  the  contrary  confirmatory  of  the  unquestionable 
truth,  that  by  their  baptism,  the  right  of  the  chil- 
dren of  such  as  are  already  members  of  the  church, 
to  a  membership  in  the  same,  is  recognized  and 
sealed.  In  this  way,  such  persons  avouch  their 
claim  to  that  privilege,  avow  their  belief  in  those 
principles  which  are  necessary  to  its  enjoyment, 
and  thus  enter  upon  that  inheritance  to  which  they 
were  aforetime  heirs,  but  for  which  they  were  as 
yet  unqualified. 

That  this  exhibition  of  the  scripturality  and  pro- 
priety of  such  a  form  of  public  admission  to  the 
church,  may  serve  to  remove  prejudice  against  it, 
and  to  open  the  way  for  its  universal  introduc- 
tion into  every  church,  is  the  desire  and  the  prayer 
of  the  author. 


In  the  number   of  the   Biblical   Repertory,  for 
January,   1840,  pp.  26-30,  this  practice  is  formal- 


APPENDIX.  185 

ly  objected  to,  but,  as  it  appears  to  the  author,  on 
insufficient  grounds. 

The  principal  objection  made  against  it  seems  to 
be,  that  it  is  a  Congregational,  and  not  a  Presby- 
terian custom,  and  in  accordance  with  Congrega- 
tional rather  than  Presbyterian  principles.' 

^  It  is  declared  by  this  reviewer,  that  this  whole  prac- 
tice is  novel  to  Presbyterians,  and  opposed  to  the  genius  of 
Presbyterianism.  If  this  be  the  fact,  it  is  not  a  little  sur- 
prising, that  one  of  the  publications  of  the  "  Presbyterian 
Board  of  Publication,"  should  contain  the  following  state- 
ments, (see  "A  Guide  to  Communicants,"  etc.,  pp,  31, 
32,  33.) 

"  In  addition  to  what  has  now  been  stated,  there  is  a 
particular  view  of  the  ordinance  of  the  supper,  which  de- 
mands our  most  serious  and  deliberate  consideration.  It 
ought  to  be  viewed  by  us  as  a  most  solemn  form  of  self-de- 
dication to  God,  and  as  a  renewal  of  our  baptismal  engage- 
ment. In  the  ordinance  of  baptism,  believing  parents  ded- 
icate themselves  and  their  infant  offspring  to  God  the  Fa- 
ther, Son,  and  Holy  Ghost — they  make  a  public  profession 
of  their  faith  in  the  great  doctrines  of  the  gospel  ;  and  they 
engage  to  train  up  their  children  in  the  nurture  and  admo- 
nition of  the  Lord.  When  children,  thus  devoted  to  God, 
arrive  at  the  years  of  discretion,  and  are  capable  of  acting 
in  their  own  name,  they  a-e  required  voluntarily  to  take 
on  themselves  the  baptismal  engagement — to  make  a  pub- 
lic profession  of  their  faith,  in  their  own  persons — and  to 
dedicate  themselves  entirely  to  the  service  and  glory  of 

16* 


186  APPENDIX. 

Now  suppose  it  is  a  Congregationalist  practice, 
if  it  has  been  found,  as  used  by  them,  to  do  good, 
and  to  serve  many  valuable  purposes — and  ii^  it  is 
not  contrary  to  our  principles,  but  rather  a  depart- 
ure from  pure  Congregationalist  principles,  in  fa- 
vor of  our  own — and  if  those  evils  to  which,  in  the 


God.  This  is  what  has  been  termed  by  our  older  divines, 
personal  covenanting  with  God.  Whatever  objections  some 
may  have  to  the  mode  of  expression,  the  thing  itself  must 
be  acknowledged  by  all  true  Christians,  to  be  reasonable 
and  scriptural.  It  is  neither  more  nor  less  than  an  act  of 
public  consecration  to  God  ;  and  it  implies  a  solemn  pro- 
mise and  engagement  that  we  will '  walk  worthy  of  our 
high  calling,'  and  that  in  the  strength  of  his  grace,  we  will 
study  '  to  adorn  the  doctrine  of  God  our  Saviour  in  all 
things,  by  a  conversation  becoming  the  gospel.'  On  occa- 
sions of  this  kind  a  few  simple  questions,  such  as  the  fol- 
lowing, may  be  addressed  by  ministers  to  those  of  their 
congregations  who  have  become  candidates  for  commun- 
ion, and  with  regard  to  whose  attainments  and  character 
they  have  previously  satisfied  themselves." 

Then  follows  a  complete  form  for  such  a  public  intro- 
duction to  the  church,  (see  pp.  33-36),  similar  to  one 
adopted  by  the  Tenth  Presbyterian  Church,  in  Philadel- 
phia. The  author  also  possesses  copies  of  several  such 
forms,  and  among  others,  that  prepared  by  the  Rev.  Dr. 
Plumer,  for  the  Presbyterian  church  of  Petersburgh,  Va., 
and  by  the  Rev.  John  McDowell,  D.  D.,  for  the  use  of  the 
Central  Presbyterian  Church,  Philadelphia. 


.# 


APPENDIX.  187 

unprotected  system  of  Congregationalism  it  might 
lead,  may  be  effectually  guarded  against  by  the 
discipline  of  Presbyterianism — then  surely  it  ought 
to  be  joyfully  admitted. 

The  following  testimony  to  the  working  of  this 
plan  among  the  Independents  in  England,  is  strong- 
ly in  favor  of  this  reasoning  : — 

"Among  the  Independent  denomination  of  the 
United  Kingdom  of  Britain,  who  require  every  one 
desiring  admission  info  their  connexion  to  give  a 
confession  of  his  faith  in  his  own  language,  I 
must  say,"  testifies  the  Rev.  James  Carlile,  of  the 
Scots'  Presbyterian  Church,  in  Dublin,  '^  I  never 
met  with  one  by  \vhom  the  great  fundamental  doc- 
trines, as  laid  down  in  the  Westminster  Confession 
of  Faith  itself,  were  not  preached  in  purity.'" 

It  is  said  by  the  Reviewer,  (see  p.  28,)  "  We  are 
Presbyterians;  we  hold  it  to  be  expedient  and 
agreeable  to  Scripture  and  the  practice  of  the  prim- 
itive Christians,  that  the  government  of  each  church 
should  be  conducted  by  a  bench  of  elders,"  &c. 

Now,  on  the  same  principles  precisely,  do  we 
claim  for  this  practice,  the  character  of  genuine 
Presbyterianism,  because  "it  is  expedient  and 
agreeable  to  Scripture  and  the  practice  of  the  prim- 
itive Christians." 

*  See  on  the  Use  a  nd  Abuse  of  Creeds  and  Confessions, 
p.  48. 


a^ 


188  APPENDIX. 

It  is  also  argued,  that  our  Directory  requires 
such  a  pubhc  profession  only  from  adult  unbaptized 
persons,  and  not  from  any  others,  and  therefore,  it 
is  concluded,  such  was  never  designed. 

But  a  contrary  conclusion  forces  itself  upon  our 
mind,  from  the  perusal  of  this  chapter,  (see  chap.  ix. 
Confession  of  Faith,  p.  436.)  In  this  chapter  there 
is  no  direction  whatever  as  to  the  precise  mode  in 
which  persons  shall  be  introduced  into  the  church, 
except  what  relates  to  ''  the  public  profession  in  the 
face  of  the  congregation,  to  be  given  by  unbaptized 
persons."  This,  therefore,  is  the  exemplar  after 
which,  in  the  admission  of  other  persons,  each 
church  is  left  to  frame  her  particular  order. 

Why,  I  ask,  should  unbaptized,  and  not  other 
adults  also,  be  required  to  make  such  a  pub- 
lic profession?  To  approve  their  piety?  Not  at 
all ;  for  it  is  only  "  after  giving  satisfaction  with  re- 
spect to  their  piety,"  (see  sec.  iv.)  they  are  to  be 
thus  received.  To  ascertain  their  orthodoxy?  Not 
at  all ;  for  they  must  also  give  previous  satisfaction 
of  their  "  knowledge."  What  reason  then  can  pos- 
sibly be  given,  why  unbaptized  adults  should  pub- 
licly  make  profession  of  their  faith,  after  having 
given  satisfaction  to  the  Session,  and  publicly  ratify 
their  covenant  with  God,  which  will  not  also  show 
the  propriety  of  requiring  such  a  public  profession 
from  those  who,  for  the  first  time,  by  their  own  vol- 
untary act  take  upon  themselves,  and  ratify  that 


APPENDIX.  189 

same   covenant,  which  on  their   behalf  had  been 
made ybr  them,  but  not  by  them,  in  infancy? 

This  much  at  least  is  unquestionable,  that  such  a 
public  profession  of  faith  in  the  face  of  the  congre- 
gation, even  after  individuals  have  been  approved 
by  the  Session,  is  not  contrary  to,  but  accordant 
with,  the  genius  and  polity  of  Presbyterianism. 

There  is  not  a  single  sentence  in  the  whole  Con- 
fession of  Faith,  as  far  as  we  have  yet  seen,,that  re- 
strains any  congregation  from  adopting  such  a 
form — that  expresses  any  disapproval  of  it — that 
otherwise  orders  the  arrangements  for  this  particu- 
lar occasion.  It  is  left  to  each  church  to  take  such 
order  in  the  premises,  consistent  with  Scripture,  as 
shall  seem  to  it  wise  and  necessary.  And  it  is  ex- 
pressly required^  that  such  a  form  shall  be  used  in 
the  case  of  unbaptized  persons,  (which,  in  a  new 
and  heathen  country,  would  of  itself  be  a  universal 
requisition  of  every  single  person  uniting  w4th  the 
church,)  leaving  each  church  to  conclude,  that  if 
deemed  advisable  it  may  also  be  employed  in 
every  case. 

Consistency  demands  this  course,  for  otherwise 
Presbyterianism  requires  this  public  profession  in 
all  heathen  countries,  of  ev^ery  member,  and  in 
Christian  countries,  of  some  individuals — and  in 
many  churches,  even  at  home,  of  all.  As,  there- 
fore, it  must  be  adopted  in  some  cases,  and  may  be 
made  highly  edifying  and   useful   in  all  cases,  it 


190  APPENDIX. 

should  in  all  cases  (under  proper  direction)  be  in- 
troduced. 

But  that  we  maythorouglily  settle  the  matter,  let 
us  look  further  into  this  subject.  The  Church  Ses- 
sion, it  is  said,  has,  by  our  Form  of  Government, 
the  constitutional  right  and  power  to  receive  mem- 
bers mio  the  chitrch.^  This  is  fully  granted.  The 
question  however  is,  when  is  a  member  received 
fully  into  the  church?  Of  course,  not  until  he  is 
baptized.  The  Session,  therefore,  if  they  are 
bound,  as  a  Session,  to  consummate  the  act  of  re- 
ceiving an  applicant  into  the  church,  should  bap- 
tize him  at  the  very  time  in  which  he  makes  before 
them  a  credible  profession  of  his  faith.  Where,  in 
all  the  Scriptures,  is  the  administration  of  this  ordi- 
nance separated  for  days  or  for  weeks,  from  that 
profession  of  faith  on  which  its  propriety  is  based  ? 
When  not  baptized,  the  individual  is  not  admitted 
to  the  church.  He  must  be  baptized  before  this 
birthright  becomes  his,  and  if  he  can  only  be  re- 
ceived as  a  member,  by  the  body  of  the  Session, 
that  baptism  should  be  performed  by  it  in  connexion 
with  the  profession  of  his  faith  made  before  them ; 
for  this  profession,  it  is  allowed,  -^should  immedi- 
ately precede^"*  baptism.^ 

But  what  are  the  facts  in  the  case  ?     The  appli- 
cant is  not  baptized  by  the  Session,  in  their  presence, 

'  See  chap.  i.  sects.  1,  6. 

»  Biblical  Repertory,  1840,  p.  28. 


APPENDIX.  191 

and  in  immediate  connexion  with  his  profession  of 
his  faith,  but  by  the  minister,  on  some  subsequent 
occasion,  in  the  presence  of  the  congregation. 
And  since  baptism  alone,  as  a  prerequisite  ordin- 
ance, can  entitle  him  to  a  membership  in  the  visible 
church  of  the  Redeemer,  it  is  consequently  plain 
that  he  is  not  fully  received  by  the  Session,  but  by 
the  officiating  minister.  If,  then,  the  Session  can 
thus  manifestly  delegate  their  power  to  the  minister, 
it  is  accordant  to  Presbyterian  principles  that  the 
minister  alone,  in  the  presence  of  the  congregation, 
ehould  consummate,  in  whatever  form  is  chosen,  the 
act  of  receiving  members  into  the  church  of  Christ. 

But  further.  In  the  case  before  us,  the  unbaptiz- 
ed  person  is  declared  to  have  given  "  satisfaction 
with  respect  to  his  knowledge  and  piety,"  to  the 
Session,  or  in  other  words,  he  has  made  a  credible 
profession  of  his  faith  in  Christ.  What  then  re- 
mains to  entitle  him  to  membership  in  the  church  ? 
Nothing  more  than  baptism.  Having  declared  his 
belief  in  the  Saviour,  it  only  remains  that  he  should 
be  baptized  into  His  name. 

Why  then  is  he  required  to  do  more  ?  Why  is 
he  required  to  make  another  profession  of  his  faith  ? 
Why  is  he  required  to  make  another  "public  pro- 
fession"? Why  is  he  required  to  make  this  profes- 
sion, not  only  publicly  before  the  Session,  as  the 
public  representative  court  of  the  church,  but  once 
again  "  in  the  presence  of  the  congregation"  ?    A 


192  APPENDIX. 

profession  of  faith  is  necessary,  in  order  lo  baptism. 
But  this  he  has  already  given.  This  profession 
must  be  given  in  a  form  satisfactory  to  the  Ses- 
sion; but  this  has  been  rendered.  Nothing  re- 
mains, therefore,  but  baptism,  to  complete  the  union 
of  the  individual  with  the  church :  and  yet  more 
is  required,  even  "  a  'public  profession  of  his 
faith,  in  the  presence  of  the  congregation?''  Most 
manifestly  is  it  thus  made  apparent,  that  such  a 
form  of  public  profession  before  the  congregation,  is 
not  inconsistent  with  the  fact,  that  the  Session  of 
the  church  alone  has  the  power  to  receive  mem- 
bers into  the  church,  and  therefore  that  such  Con- 
gregational professions  of  faith  are  not  necessarily 
contrary  to,  but  consonant  with,  the  principles  of 
Presbyterianism. 

Once  more  we  remark:  It  is  unquestionably 
true  that  the  Session  alone  has  the  power  "  to  re- 
ceive members  into  the  church."  But  has  not  the 
Session  also  power  to  receive  members  into  the 
church,  in  that  form  and  order  which  they  shall 
deem  to  be  most  proper  and  advisable  ?  Where,  in 
all  our  Book  of  Discipline,  is  the  Session  prohibited 
from  receiving  members  into  the  church  by  a  public 
profession  of  their  faith,  in  the  face  of  the  congre- 
gation, and  this  after  they  have  given  previous  sat- 
isfaction to  that  body  by  a  credible  profession  of 
faith?  And  why  may  not  the  Session,  after  being 
thus  satisfied,  authorize  the  minister  thus  publicly 


APPENDIX.  193 

to  receive  this  profession  in  the  presence  of  the  peo- 
ple, for  the  mutual  benefit  of  them  and  of  the  indi- 
vidual thus  received?  And  why  is  this  less  Pres- 
byterian, or  more  inconsistent  with  the  power  of 
the  Session,  than  the  authority  given  to  the  minis- 
ter to  require  such  a  profession,  after  it  has  been 
previously  made,  and  by  himself,  and  in  the  pres- 
ence of  the  people,  receive  the  unbaptized  adult 
into  the  church  of  Christ? 

And  further  still.  Baptism  implies  and  requires 
as  a  prerequisite,  a  public  profession  of  faith  in 
Christ.  This  is  made  in  infancy,  for  and  in  behalf 
of  the  child  who  is  baptized,  and  it  is  positively  re- 
quired that  baptism  shall  be  "  usually  administered 
in  the  church,  in  the  presence  of  the  congregation." 

Now,  when  an  individual,  thus  baptized  in  in- 
fancy, unites  himself  with  any  particular  church,  he 
assumes  all  his  baptismal  vows  and  obligations  ;  he 
ratifies,  in  his  own  person,  what  was  then  done  for 
him  in  the  person  of  another;  and  he  declares  that 
profession  of  faith  to  be  his,  which  was  then  made 
on  his  behalf;  and  on  thus  making  his  own  person- 
al confession  of  faith  in  the  Redeemer,  he  is  admit- 
ted to  that  spiritual  inheritance  to  which  he  had 
previously  a  Christian  birthright.  Why  then,  I 
ask,  should  this  profession  and  these  solemn  obli- 
gations be  made  and  acknowledged,  in  the  one  case 
publicly,  and  in  the  presence  of  the  congregation, 
and  not  merely  before  the  Session,  and  in  the  other, 

17 


194  APPENDIX. 

be  made  and  acknowledged  in  private  before  the 
Session,  and  not  publicly  in  the  presence  of  the 
congregation  ? 

These  are  not  two  covenants,  as  has  been  intimat- 
ed, but  one  covenant;  but  in  the  one  case,  this  cov- 
enant is  made  for  and  in  behalf  of  the  individual, 
he  being  a  child  ;  in  the  other,  it  is  made  with  and 
by  the  individual,  he  being  a  man.  In  the  one 
uase,  a  title  is  presented  and  secured :  in  the  other, 
that  title  is  claimed,  and  the  inheritance  fully  entered 
upon.  There  is  therefore  equal — nay,  there  is  evi- 
dently much  more  reason  for  the  public  profession 
of  faith  in  this  latter  case,  even  that  of  adults,  than 
in  the  case  of  infants.  There  is  such  a  propriety 
every  way,  and  in  every  view  of  the  transaction,  both 
as  it  regards  the  individual,  the  church,  and  the 
impenitent  around.  Besides,  in  most  cases  the  indi- 
vidual does  not  join  the  same  particular  church  in 
which  he  was  baptized,  and  therefore  it  is  still 
more  proper  that  he  should  make  a  public  profession 
of  that  faith,  in  the  open  denial  of  which  he  has  hith- 
erto lived,  in  the  presence  of  that  particular  church 
into  w^hich  he  is  now  to  be  received. 

Our  Book  of  Discipline,  therefore,  beyond  contra- 
diction, is  not  hostile  to,  but  in  favor  of  a  public  pro- 
fession of  faith,  by  all  adults  when  received  into  the 
visible  church. 


APPENDIX.  195 

The  following  is  the  Form  adopted,  and  in  use  in 
the  Second  Presbyterian  Church,  Charleston,  and 
printed  in  the  '•'  Manual  for  the  use  of  the  Members 
of  the  Church." 

ADDRESS   TO    THE    CANDIDATES. 

Y"ou  have  thus  presented  yourselves^  before  Al- 
mighty God,  with  a  view  to  dedicate  yourselves^  to 
his  service,  and  to  be  recognised  as  members  of  his 
visible  church.  By  a  public  contract,  you  are  about 
to  surrender  yourselves  to  your  Creator:  to  avouch 
the  Lord  to  be  your  God ;  Jesus  Christ  your  Re- 
deemer; and  yourselves  his  servants  for  ever.  You 
are  surrounded  by  witnesses  who  attest  the  compact 
into  which  you  enter.  The  all-seeing  eye  of  Jeho- 
vah is  upon  you  ;  and  his  holy  angels  are  spectators 
of  this  scene.  Brethren,  we  trust  you  have  not 
rashly  come  up  hither.  And  in  this  confidence  we 
invite  you  to  approach,  with  a  holy  boldness,  unto 
the  great  Head  of  the  Church  ;  casting  all  your  anx- 
ieties and  cares  upon  Him,  and  relying  upon  Him 
alone  for  grace  and  strength  to  fulfil  your  solemn 
engagements. 


^  The  singular  or  plural  may  be  used,  as  required. 
*  Or  to  renew   your   dedication.      This  may  be  used 
when  any  one  joins  on  certificate. 


196  APPENDIX. 

PROFESSION    OF    FAITH.  ^ 

You  believe  tliat  there  is  one  true  God,  constitut- 
ing in  his  incomprehensible  essence,  Father,  Son, 
and  Holy  Ghost,  three  persons  in  one  Godhead. 
You  believe  in  the  divine  inspiration  of  the  Scrip- 
tures of  the  Old  and  New  Testament ;  and  that 
they  contain  the  only  rule  of  faith  and  practice. 
You  believe  in  the  fall  of  man,  in  his  entire  deprav- 
ity by  nature,  and  in  the  necessity  of  repentance  to- 
wards God,  and  faith  in  the  Lord  Jesus  Christ.  You 
believe  that,  by  his  humihation,  obedience,  and 
death,  Christ  made  such  a  satisfaction  to  divine  jus- 
tice as  is  sufficient  to  expiate  all  sin,  and  to  remove 
and  wash  away  all  the  guilt  incurred  by  both  ori- 
ginal and  actual  sin,  from  all  who  rest  upon  him  in 
truth  and  sincerity.  You  believe  in  the  doctrines 
of  a  general  resurrection,  and  a  future  judgment ; 
in  the  everlasting  blessedness  of  the  righteous,  and 
in  the  endless  punishment  of  the  finally  impenitent* 

COVENANT. 

And  now,  in  the  presence  of  these  witnesses,  you 
do  solemnly  surrender  yourselves  to  the  Lord  Jeho- 
vah, receiving  him  as  your  portion,  and  acknow- 
ledging him  to  be  the  supreme  object  of  your  love. 
Depending  upon  divine  grace  for  assistance,  you 
hereby  sacredly  bind  yourselves  to  glorify  God  by 


* 


APPENDIX.  197 

obedience  to  his  laws,  and  by  a  diligent  observance 
of  his  ordinances.  You  promise  to  separate  your- 
selves from  the  world,  so  far  as  its  engagements 
would  cool  your  attachment  to  piety,  or  bring  a 
stigma  upon  your  holy  profession.  You  are  now 
willing  to  consecrate  a  reasonable  portion  of  your 
time,  influence,  and  property  to  the  cause  of  Christ; 
to  co-operate  in  every  good  work  ;  to  live  not  unto 
yourselves,  but  unto  him  who  died  for  you;  and  in 
your  closets,  in  your  families,  and  in  the  world,  to 
act  as  becometh  the  gospel  of  Christ,  and  as  you  are 
required  in  the  word  of  God.  You  pledge  yourselves 
to  obey  the  laws  and  regulations  of  this  particular 
church,  and  to  submit  to  its  discipline,  while  you 
continue  members  of  the  same,  throwing  yourselves 
upon  its  care,  and  affectionately  regarding  its  inter- 
ests. 

CONCLUDING  ADDRESS. 

Beloved  in  the  Lord,  your  engagement  is  now 
sealed.  The  contract  you  have  formed,  no  power 
on  earth  can  dissolve.  These  engagements  Avill  fol- 
low you  through  time,  and  accompany  you  to  the 
judgment  seat.  We,  who  are  members  of  this 
church,  affectionately  welcome  you  to  a  fellowship 
with  us.  We  hail  you  as  participants  in  the  same 
glorious  hope  and  blessing  of  the  gospel. 

And  now,  when  you  depart  from  this  place,  carry 
with  you  the  salutary  recollection,  that  the  eyes  of 

17* 


198  APPENDIX. 

the  world  are  upon  you,  and  that  as  you  henceforth 
conduct  yourselves,  religion  will  be  disgraced  or 
honored.  Remember  that  your  engagement  is  not 
with  man.  but  with  God.  The  negligence,  therefore, 
or  the  folly,  or  the  coldness  of  others  around  you,  can 
never  furnish  an  excuse  for  your  own  dereliction. 
You  stand  or  fall  each  one  of  you  by  yourselves. 
Abide,  then,  near  a  throne  of  grace;  be  diligent  in 
duty  ;  watchful  in  life  and  conversation  ;  and  you 
shall  be  assured  of  the  fulfilment  of  that  promise, 
''  that  he  who  has  begun  a  good  work  in  you,  will 
perform  it  until  the  day  of  Jesus  Christ." 


NOTES. 


Note  A.— Page  23. 

The  following  article  appeared  in  the  Presbyterian. 

PIOUS  FRAUDS. 

The  Rev,  Mr.  Crush's  Translation  of  Eusehius — and  its 
mistranslations  in  favor  of  Prelacy. 

Mr.  Editor — Archbishop  Whately  has  a  chapter  in  his 
work  on  the  Origin  of  Romish  Errors,  on  Pious  Frauds, 
and  the  tendency  of  all  parties  to  adopt  them,  in  support 
of  what  they  believe  to  be  the  truth.  The  Archbishop 
was  evidently  familiar  with  the  fact  that  it  was  very  com- 
mon with  writers  of  his  own  denomination  to  give  partial 
and  unfair  translations  in  order  to  make  certain  writers 
speak  in  favor  of  their  system.  Of  this  policy — of  which  I 
have  noticed  several  instances  already,  and  will  have  oc- 
casion before  long  to  notice  others — I  send  you  a  glaring 
example  in  the  case  of  the  Rev.  Mr.  Cruse,  who  was  or  is 
Professor  in  the  University  of  Pennsylvania,  It  is  from 
the  Rev.  Dr.  Killen  of  Belfast,  Professor  of  Ecclesiastical 
History  in  the  General  Assembly's  incipient  College,  and 
the  able  opponent  of  the  Rev.  Mr.  Boyd  on  the  subject  of 
Episcopacy.     His  closing  suggestion  will,  I  hope,  be  re- 


200  NOTES. 

sponded  to  by  some  suitable  individual.  Ought  not  a  so- 
ciety to  be  formed  in  order  to  warrant  an  association  at 
Princeton,  to  produce  and  publish  such  a  series  of  Patristi- 
cal  authorities  ? 

Yours,  very  sincerely, 

THOMAS  SMYTH. 

Belfast,  December  30,  1844. 

My  Dear  Sir — When  I  had  the  pleasure  of  seeing  you 
on  this  side  the  Atlantic,  a  few  months  ago,  we  had  some 
conversation  respecting  the  extreme  incorrectness  with 
which  certain  of  the  Fathers  have  been  translated  by  some 
Episcopalian  interpreters.  At  the  time  I  happened  to 
mention  the  version  of  the  Ecclesiastical  History  of  Euse- 
bius,  by  the  Rev.  C.  F.  Cruse,  M.  A.,  of  the  University  of 
Pennsylvania,  as  a  case  in  point,  and  as  it  is  right  that  the 
gross  errors  of  that  work  should  be  exposed,  I  propose  in 
the  following  communication  to  notice  several  instances  in 
which  the  translator  has  done  great  injustice  to  the  testi- 
mony of  the  bishop  of  Caesarea.  The  entire  publication  is 
a  libel  upon  the  character  of  your  American  literature, 
but  it  is  rather  singular  that  some  of  its  most  palpable 
blunders  are  calculated  to  damage  the  argument  in  favor 
of  Presbyterianism.  To  a  few  of  these  I  shall  now  direct 
your  attention.  I  quote  from  ihe  edition  of  Cruse's  trans- 
lation, published  by  Bagster,  London,  1838. 

You  are  aware  that  Maurice,  and  some  other  advocates 
of  diocesan  episcopacy,  have  labored  hard  to  show  that  vil- 
lage bishops  were  created  by  the  party  spirit  which  agi- 
tated the  church  during  the  age  of  Constantine  and  his 
sons.     We  can  prove,  however,  from  Eusebius,  that  these 


NOTES.  201 

dignitaries  existed  at  least  as  early  as  the  second  century  ; 
and  yet  Mr.  Cruse,  in  his  version,  has  contrived  to  stran- 
gle the  evidence  on  the  subject.  Thus  in  Book  v.  ch.  16, 
we  read  of"  bishops,"  {iiricxKovovi),  one  of  whom  is  "  Zoti- 
cus  of  Comana,  a  milage.''  (Zwrtvoj/  and  Kojuai/^jf  Kc^nni). 
Mr.  Cruse  entirely  omits  the  word  "  village,"  and  renders 
the  cause,  simply,  "  Zoticus  of  Comana."  (See  his  trans- 
lation, p.  179.)  Every  one  must  see  that  the  translator 
has  suppressed  a  portion  of  the  original,  and  that  the  omis- 
sion is  calculated  to  impose  upon  an  Episcopalian  reader. 
It  conceals  from  him  the  fact  that  the  early  bishops  were 
not  confined  to  great  towns — that  they  were  scattered  all 
over  the  country — and  that,  to  use  the  language  of  Gibbon, 
a  Christian  diocese  might  be  "  reduced  to  a  village." 

I  need  not  tell  you  that  the  early  rural  bishops,  who 
about  the  beginning  of  the  fourth  century  began  to  be  con- 
temptuously designated  chorepiscopi,  have  proved  nearly 
as  troublesome  to  modern  high-churchmen  as  they  were 
to  those  by  whom  prelacy  was  originally  introduced.  It  is 
very  plain  from  the  epistle  of  Clemens  Romanus  to  the  Co- 
rinthians (section  42),  that  they  were  instituted  in  the  days 
of  the  apostles,  and  that  they  were  at  first  of  the  same  rank 
as  the  city  bishops.  We  learn  from  Eusebius  that,  in  the 
third  century  they  were  distinguished  by  the  same  name, 
and  that  they  were  thickly  planted  in  some  districts  of  the 
East.  Thus,  in  a  letter  concerning  Paul  of  Samosata,  pre- 
served in  Book  vii,  ch.  30,  mention  is  made  of  "  bishops 
both  of  the  neighboring  rural  districts  and  cities,  and 

presbyters," — (^ivKTKdirovi   tuv   hjxopiiiv  dyp<^v  re  kui  ttoXewj/   Kal 

Ttpc<T.3vri()ovs.)  Here  it  is  clear  that  rural  and  city  bishops 
are  represented  as  numerous,  and  that  they  are  mentioned 


202  NOTES. 

\vithout  discrimination  ;  but  Mr.  Crus6  completely  garbles 
the  evidence  thus  presented,  for  he  renders  the  words — 
"  bishops  and  presbyters  of  the  neighboring  districts  and 
cities."  (See  his  translation,  p.  281.)  Every  one  ac- 
quainted with  the  elements  of  Greek  literature,  must  see 
the  unfairness  of  this  translation. 

The  advocates  of  diocesan  episcopacy  are  not  very  for- 
ward to  admit  that  the  people  have  a  right  to  elect  their 
ministers,  and  they  have  often  evinced  a  disposition  to  ex- 
plain away  those  plain  proofs  from  antiquity,  which  may 
be  deduced  to  demonstrate  the  practice  of  the  early  church. 
One  of  these  is  found  in  Eusebius,  Book  vi.  ch.  29,  where 
we  are  told  that  "  the  whole  people" — (jdv  iravra  Xadv)  con- 
curred in  the  nomination  of  Fabianus  to  the  bishopric  of 
Rome.  Mr.  Cruse  renders  the  Greek  words — "  the  whole 
body,"  (see  his  translation,  p.  227),  and  as  it  is  difficult  to 
ascertain  from  the  context  whether  the  meeting  consisted 
of  clergy  or  laity,  he  has  thus  contrived  to  conceal  a  testi- 
mony which  speaks  strongly  in  favor  of  popular  privileges. 

In  another  place,  Book  v.  ch.  16,  Mr.  Cruse  represents 
the  early  Christians  as  holding  "frequent  conversations" 
in  many  places  throughout  Asia,  respecting  the  heresy  of 
Montanus,  Was  the  translator  afraid  plainly  to  tell  his 
readers  that  Synods  were  so  common  at  so  early  a  period  ? 
The  word  "  conversations  "  is  gratuitously  introduced,  and 
though  Synods  are  not  expressly  named  in  the  original,  it 
it  is  clear  from  the  context  that  the  statement  refers  to 
Buch  ecclesiastical  conventions. 

I  might  easily  point  out  many  other  errors  and  absurdi- 
ties in  this  translation  of  the  great  work  of  the  father  of 
ecclesiastical  history,  but  I  forbear.     I  have  already  pro- 


NOTES. 


203 


duced  sufficient  evidence  to  prove  that  the  version  is  mis- 
erably executed. 

Could  you  not  induce  some  of  your  American  scholars 
of  the  true  Presbyterian  stamp,  to  furnish  a  translation  of 
the  works  of  the  early  fathers  1  Some  of  them  have  given 
abundant  evidence  of  their  qualifications  for  the  task,  and 
he  who  would  accomplish  it,  would  render  an  important 
service  to  the  cause  of  our  ecclesiastical  literature.  Faith- 
ful translations  of  the  apostolic  fathers,  and  of  Justin  Mar- 
tyr, Irenseus,  Tertullian,  Clemens  Alexandrinus,  Cyprian, 
and  others,  are  very  much  wanted.  Our  Puseyites  here 
are  up  and  doing,  for  they  have  already  published  in  what 
they  call  "  A  Library  of  the  Fathers,"  an  English  version 
of  large  portions  of  our  early  church  writers. 

I  am,  my  dear  sir,  yours  very  sincerely, 

W.  D.  KILLEN. 

Rev.  Thomas  Smyth,  D.  D.,  Charleston. 


Note  B— Page  23. 


Many  believe  in  prelatical  Bishops  on  no  better  author- 
ity than  the  undoubted  existence  of  the  word  Bishop  in  the 
New  Testament,  and  the  fact  that  by  a  most  daring  fraud 
on  Scripture  and  the  rights  of  Presbyters,  the  "  rulers  of 
Presbyters"  alone,  i.  e.  prelates,  are  called  by  that  name 
in  the  Romish  and  prelatical  churches.  May  I  ask  any 
who  have  not  examined  the  subject  and  are  not  afraid  to 
know  the  truth,  and  the  whole  truth,  in  the  case,  to  read  the 


204  NOTES. 

author's  work  on  "  Presbytery  and  Prelacy,"  book  i.  c.  iv., 
from  which  I  make  an  extract : 

"  There  was  a  time  when  it  was  denounced  as  heresy  to 
maintain  this  position.  Two  of  the  charges  alleged  by 
Epiphanius  against  Aerius  were,  that  he  taught  that  the 
apostle,  in  the  third  chapter  of  his  first  epistle  to  Timothy, 
enumerates  the  qualifications,  not  of  prelates,  but  of  presby- 
ters, and  that  in  Titus  1.  5,  7,  Paul  considered  bishops  and 
presbyters  the  same  persons,  calling  them  indifl'erently  by 
either  name.'  Even  since  that  time  the  opinion  now  ad- 
vanced, has  been  controverted  with  all  imaginable  zeal  and 
learning,  as  by  bishop  Pearson  and  Dr.  Hammond. ^  At 
length,  however,  the  truth  has  prevailed  against  all  oppo- 
sing error,  and  it  is  now  admitted  by  the  highest  prelatic 
authorities,  that  in  scripture  the  terms  bishop  and  presby- 
ter designate  one  and  the  same  office.  Of  this  important 
concession,  we  will  adduce  some  proofs.  Bishop  Onder- 
donk  says,^  '  the  name  bishop,  which  now  designates  the 
highest  grade  of  the  ministry,  is  not  appropriated  to  that 
office  in  scripture.  That  name  is  there  given  to  the  middle 
order  of  presbyters  ;  and  all  that  we  read  in  the  New  Tes- 
tament, concerning  bishops,  (including,  of  course,  the  words 
*  overseers'  and  '  oversight,')  is  to  be  regarded  as  pertaining 
to  that  middle  grade.'  '  That  presbyters  were  called  bish- 
ops,' says  Dr.  Bowden,* '  I  readily  grant ;  and  I  also  grant 

1  See  Dr.  Wilson's  Prim.  Gov.  of  the  Ch.  pp.  146,  147. 
^  See  in  Peirce's  Vind.  of  Presb.  Ord.  part  ii.  p.  55. 
^  Episcopacy  tested  by  Scripture,  in  Wks.  on  Episcopa- 
cy, vol.  ii.  p.  420. 
*  Wks.  on  Episcopacy,  vol.  i.  p.  161. 


NOTES.  205 

that  this  proves  that  the  officer  who  was  then  called  a 
bishop  ;  and  consequently  the  office  was  the  same.'  Dr. 
Chapman  is  still  bolder,  declaring  that '  the  Episcopahan 
cannot  be  found  who  denies  the  interchangeable  employ- 
ment of  the  terms  bishop  and  presbyter,  in  the  New  Tes- 
tament/^ 

This  term  bishop,  it  would  appear,  was  in  use  in  this 
interchangeable  application,  even  in  Old  Testament  times. 
'  Yea,'  says  archbishop  Ussher,-  '  in  the  xi.  of  Nehemy,  we 
find  two  named  bishops,  the  one  of  the  priests,  the  other  cf 
the  Levites,  that  dwelt  in  Jerusalem.  The  former,  so  ex- 
pressly termed  by  the  Greek  in  the  14th,  the  latter,  both 
by  the  Greek  and  Latin  interpreter  in  the  22d  verse,  and 
not  without  approbation  of  the  scripture  itself,  which  ren- 
dereth  the  Hebrew  word  of  the  same  original  in  the  Old 
and  by  the  Greek  episcopos  in  the  New  Testament.'  That 
the  terms  bishop  and  presbyter  continued  to  represent  the 
same  office  and  persons,  even  to  the  close  of  the  apostolic 
government  and  of  the  inspired  records,  is  admitted  by 
Hooker,  who  would  have  us  believe,  that  for  this  reason 
the  term  angel  is  employed  in  the  Book  of  Revelation.^ 
Such,  also,  is  the  judgment  of  Hadrian  Saravia.*  To  this 
may  be  added  the  opinion  of  archbishop  Whitgift.  '  I 
know/  says  he, '  these  names  be  confounded  in  the  scrip- 


^  Dr.  Chapman,  Serm.  to  Presb.,  p.  238. 

2  The  original  of  Bishops,  in  Scott's  Coll.  of  Tracts,  vol. 
xii.  p.  268. 

3  Eccl.  Pol.  b.  vii.  ch.  v.  §  ii.  p.  100,  vol.  iii.  Keble's  ed. 
*  On  the  Priesthood,  pp.  60,  85,  118. 

18 


206  NOTES. 

tares,  but  I  speak  according  to  the  manner  and  custom  of 
the  church,  even  since  the  apostles'  lime."  But  we  may 
go  still  higher,  and  give  the  avowed  opinion  of  eleven  bish- 
ops, two  archbishops,  and  many  other  doctors  and  civilians, 
in  the  famous  *  Declaration  made  of  the  functions  and  di- 
vine institution  of  bishops  and  priests,'  where  it  is  said, 
'  the  truth  is,  that  in  the  New  Testament,  there  is  no  men- 
tion made  of  any  degrees  or  distinctions  in  orders,  but  only 
of  deacons,  or  ministers,  and  of  priests  or  bishops.'  Bishop 
Barnet  in  his  Vindication  of  the  Church  of  Scotland,^ 
says  :  '  and  I  the  more  willingly  incline  to  believe  bishops 
and  presbyters  to  be  the  several  degrees  of  the  same  office, 
since  the  names  of  bishop  and  presbyter  are  used  for  the 
same  thing  in  Scripture  ;  and  are  also  used  promiscuously 
by  the  writers  of  the  two  first  centuries.'  It  is  an  argmnent 
of  some  weight  in  favor  of  the  position  that  in  the  apostles' 
times  the  office  of  bishop  and  presbyter  was  one  and  the 
same,  that  the  Syriac  version,  which  was  probably  made 
early  in  the  second  century,  and  whose  authority  is  very 
great,  always  renders  the  term  '  bishop '  by  a  word  which 
corresponds  to  '  elder'  or  presbyter,  as  in  Acts  20.  17,  28  ; 
1  Pet.  5.  1,  2  ;  1  Tim.  3.  1,  &c.  On  this  subject  Mi- 
chaelis  remarks, '  we  know  that  the  distinction  between 
bishops  and  elders  was  introduced  into  the  Christian  church 
in  a  very  early  age,  yet  this  distinction  was  unknown  to 
the  Syriac  translator.'^     To  this  opinion  bishop  Marsh  ap- 

*  Defence  of  the  Answer  to  Cartwright,  Lend.  Fol.  1574, 
p.  383. 

*  See  Conf.  4,  p.  165,  ed.  ii. 

*  Introd.  to  the  N.  T.  vol.  ii.  part  i.  p.  32. 


NOTES.  207 

pcnds  the  following  note :  '  this  proves  only  that  the  Syriac 
translator  understood  his  original,  and  that  he  made  a 
proper  distinction  between  the  language  of  the  primitive, 
and  that  of  the  hierarchical  church.'^  That  in  scripture, 
the  names  of  presbyter  and  bishop  were  interchangeably 
applied  to  the  same  office  and  order,  is  allowed,  also,  by 
many  of  the  ancient  fathers."' 

"  What,  then,  was  the  reason,  for  thus  tampering  with 
the  divine  authority ;  for  thus  casting  imputation  upon  the 
divine  wisdom  ;  and  altering  a  divine  arrangement  1  One 
of  their  own  party  has  said,  that '  a  self-originated  upstart 
may  take  a  man's  name,  and  claim  his  inheritance  ;  but 
when  his  title  comes  to  be  examined,  the  true  right  will 
appear,  and  justice  will  take  place."  And  so  will  it  be  in 
the  present  case.  For  the  change  in  these  names  mani- 
festly proves,  that  a  change  had  taken  place  in  the  relations 
of  the  two  offices  or  orders  to  which  they  had  been  applied.* 
Otherwise,  the  change  would  have  been  unnecessary,  and 
sound  policy  would  have  forbidden  it,  since  '  a  veil  of  mys- 
tery is  hereby  artificially  thrown  upon  the  subject,  which 
would  never  have  existed,  if  the  original  name  of  apostle 
had  been  suffered  to  remain  unaltered.'^  Nor  can  all  the 
skill  of  man  wipe  off  from  prelatists,  the  unescapeable  im- 

^  Ibid,  vol.  ii.  p.  553. 

*  Bingham's  Eccl.  Ant.  b.  ii.  c.  i.  vol.  i.  p.  41,  and  c.  xix. 
p.  189. 

^  Jones's  Wks.  vol.  iv.  p.  495.     Essay  on  the  Church. 

*  See  this  argument  employed  by  Burnet,  on  the  xxxix, 
art.  p.  436. 

'  Dr.  Chapman's  Sermons  to  Presb.  of  all  Sects,  p.  239- 


208  NOTES. 

putation,  that  by  this  exclusive  appropriation  to  the  order 
of  prelates,  of  the  term  bishop,  which  belongs  exclusively 
to  presbyters,  they  intended  to  palm  the  order  of  prelates 
upon  the  world,  under  the  cover  of  a  divinely  instituted 
title,  and  thus  to  procure  for  it  that  divine  origin,  authority, 
and  preC'minence,  to  which  it  has  no  scriptural  claim.  Nor 
have  all  the  learned  advocates  of  prelacy,  with  all  their 
sophistry,  been  able  to  defend  her,  in  this  matter,  from 
manifest  sacrilege,  and  a  violation  of  '  the  sacredness  of 
divine  truth. '^  And  if  prelatists  will  resent  this  charge  as 
calumnious,  let  them  inform  us  when,  where,  by  whom, 
and  upon  what  authority,  this  change  was  made,  and  why 
that  title,  which  was  signed,  sealed,  and  delivered  over  to 
presbyters,  as  their  perpetual  right,  was  employed  by  pre- 
lates, to  cover  the  nakedness  of  their  pretensions  to  a  divine 
charter?" 


Note  B.— Paore  92. 


"  It  may  not  be  amiss  to  enter  here,  a  little  minutely, 
into  the  consideration  of  this  question  ;  as  the  Romanists 
have,  since  the  times  of  Menezes,  assumed  that  every 
Eastern  church  has,  in  common  with  itself,  the  Seven  Sa- 
craments ;  namely.  Baptism,  Confirmation,  the  Eucharist, 
Penitence,  Extreme  Unction,  Holy  Orders,  and  Matrimony. 

"  It  appears,  however,  from  the  Acts  of  the  Council  of 

»  See  Bishop  Bull's  Vind.  p  258. 


NOTES.  209 

Diamper,  held  under  Menezes  in  1599,  that  the  Christians 
of  St.  Thomas  held  only  three  Sacraments :  namely,  Bap- 
tism, the  Eucharist,  and  Holy  Orders.  This  was  remarked 
by  La  Croze  (p.  342)  and  opposed  to  the  erroneous  state- 
ments of  Renaudotius,  in  which  he  had  assumed,  as  above 
remarked,  an  universal  consent  with  the  Church  of  Rome 
in  the  use  of  the  Sacraments. 

"  La  Croze  moreover  asserted  (p.  205)  that  the  Eastern 
churches  had  not  recognized  even  the  number  of  seven 
Sacraments  prior  to  the  times  of  the  Crusades,  when  they 
had  probably  adopted  it,  (and  metropolitans  and  other  sim- 
ilar corruptions,)  in  imitation  of  the  Latins.  Asseman, 
however,  (tom.  iii.  part  ii.  p.  391,  &c.,)  in  his  refutation  of 
La  Croze,  objects  that  the  Christians  of  St.  Thomas  had,  in 
this  particular,  deflected  from  the  faith  of  their  forefathers  ; 
and  then  professes  to  show,  from  what  he  deems  ancient 
authors  in  the  Syrian  Church,  that  not  only  the  number  of 
seven  Sacraments  was  acknowledged,  but  that  the  very 
Sacraments  of  the  Romish  Church  were  originally  held  by 
the  Nestorian  Church. 

"  The  first  author,  however,  that  he  produces,  is  Ebed 
Jesu,  Metropolitan  of  Soba,  who  flourished  in  the  beginning 
of  the  fourteenth  century.  Wiih  respect  to  the  other  authors, 
whose  names  he  mentions  (p.  240),  some  of  whom  lived  as 
early  as  the  seventh  century,  it  is  sufficient  to  remark,  that 
not  one  of  them  has  acknowledged  the  existence  of  seven 
Sacraments,  much  less  identified  them  with  those  of  Rome. 
La  Croze  has  moreover  shewn  (p.  342),  that,  prior  to  the 
twelfth  century,  no  mention  is  made  of  the  seven  Sacra- 
ments, even  among  the  writers  of  the  Latin  church  ;  and 


18^ 


210  NOTES. 


that  AUatius  could  not,  in  like  manner,  produce  one  testi- 
mony to  the  same  effect  fro.n  the  ancient  Greek  Fathers. 

"Ebed  Jesu,  (Bib.  Orient,  torn.  iii.  pt.  ii.  p.  240,)  does 
indeed  acknowledge  seven  Sacraments,  yet  these  do  not 
coincide  with  those  of  Rome  :  *  There  are,'  says  he, '  seven 
Sacraments,  which  are,  according  to  the  intention  of  the 
Divine  Books,  1.  Orders,  which  is  the  completion  of  all  the 
Sacraments ;  2.  Holy  Baptism  ;  3.  The  Oil  of  Unction  ; 
4.  The  Offering  of  the  Body  and  Blood  of  Christ ;  5.  The 
Remission  of  Sins  ;  6 .  The  Holy  Leaven  ;  7.  The  Signing 
of  the  Life-giving  Cross  :'  where  no  mention  is  made  of 
the  Sacraments  of  Confirmatian  or  Matrimony. 

"  With  regard  to  Confirmation,  Menezes  was  well  aware 
that  it  was  wholly  unknown  in  India ;  for  in  the  Acts  of 
the  Synod  of  Diamper  (Geddes,  p.  213),  he  says:  'Foras- 
much as  hitherto  there  has  been  no  use,  nor  so  much  as 
knowledge,  of  the  Holy  Sacrament  of  Confirmation  among 
the  Christians  of  this  Bishoprick,'  &,c.  Father  Simon,  Re- 
naudotius,  and  Asseman,  have,  however,  evaded  this,  by 
the  sweeping  observation  that  Menezes  knew  nothing  at  all 
about  the  matter  ;  and  adding,  that  the  Sacrament  of  Con- 
firmation in  the  East  is  included  in  that  of  Baptism.  It  is 
remarkable  (Geddes,  p.  210),  that  the  Jesuits  in  England  had 
formerly  recourse  to  the  same  expedient ;  and  asserted, 
moreover,  that  Confirmation  was  not  very  necessary,  and 
might  be  dispensed  with.  It  should  follow,  if  this  mode  of 
arguing  be  granted,  that  the  Syrians  acknowledged  eight 
Sacraments,  which  effectually  destroys  the  fancied  agree- 
ment in  number. 

"  But  it  does  not  appear  from  the  Syrian  writers  them- 


NOTES.  211 

selves,  that  any  such  construction  ought  to  be  put  upon  the 
use  of  the  Holy  Oils  in  Baptism.  '  The  oil,'  (Bib.  Orient, 
torn.  iii.  pt.  ii.  p.  247,)  says  Elias,  Bishop  of  Anbara,  who 
flourished  early  in  the  tenth  century,  'with  which  the 
priest  anoints  the  heads  of  baptized  persons,  is  a  mystical 
sign  of  the  confidence  which  the  saints  do  hence  receive." 
And  Timothy  II.,  Metropolitan  of  Mosul  and  Arbela, 
A.  D.,  1318,  says  (Bib.  Orient,  torn.  iii.  pt.  ii.  p.  261), '  So 
water,  oil,  the  Priest,  and  the  prayers  of  the  Priest,  are  the 
substantial  parts  of  Holy  Baptism,  if  one  of  which  be  want- 
ing. Baptism  is  by  no  means  complete.'  Words  to  the 
same  effect,  are  used  by  George,  MetropoHtan  of  Arbela, 
who  flourished  about  the  middle  of  the  tenth  century. 
Wliat  is  cited  by  Asseman  from  Joseph  II.,  in  which  he 
reproaches  the  Nestorians  for  not  acknowledging  the  Sa- 
crament of  Confirmation,  vanishes,  when  we  know  that  this 
Joseph  is  one  of  the  sham  Patriarchs  that  was  set  up  by 
Pope  Innocent  XII.,  A.  D.  1696,  and  whose  authority  was 
never  acknowledged  at  Mosul.  It  appears  therefore  that 
the  Christians  of  St.  Thomas  had  not  deflected  from  the 
usage  of  their  forefathers  in  not  acknowledging  the  Sacra- 
ment of  Confirmation ;  and  that  the  citations  made  by 
Asseman  himself  tend  to  prove  the  statements  of  La  Croze, 
which  they  had  been  intended  to  refute. 

"  Asseman  and  Renaudotius,  however,  go  still  further, 
and  would  prove,  from  the  use  of  this  holy  oil,  the  Sacra- 
ment of  Extreme  Unction  as  acknowledged  in  the  Eastern 
Churches :  but  not  to  mention  that  this  would  swell  the 
number  of  Sacraments  to  nine,  and  that  Ebed  Jesu  does 
not  admit  it  in  his  enumeration  of  the  Sacraments,  and 


212 


NOTES. 


that  (Bib.  Orient,  torn.  iii.  pt.  ii.  p.  276)  George  ofArbela 
only  mentions  the  laying  on  of  hands  upon  the  sick  as  one 
of  the  duties  of  the  Priest,  it  cannot  follow  by  any  just 
mode  of  arguing,  that  Extreme  Unction  was  ever  yet  con- 
considered  as  a  Sacrament  in  the  East. 

"It  would  hardly  have  been  expected  that  Asseman 
would  have  attempted  to  show  that  Matrimony  was  consi- 
dered as  a  Sacrament  by  the  Syrians,  when  Ebed  Jesu  had 
excluded  it  from  his  enumeration  of  them  ;  yet  that  nothing 
may  be  left  untried  to  support  the  faith  of  the  Church,  he 
has  attempted  this  also.  '  Simon  Sulaka,'  says  he,  *  when 
a  monk  at  Rome  in  1553,  expressly  enumerated  Matrimony 
in  the  number  of  the  Sacraments.'  The  account  given  by 
Geddes  (Hist.  Church  Mai.  p,  12),  of  this  Simon  Sulaka, 
is,  I  think,  a  sufficient  refutation  of  his  statements.  '  In  the 
year  1552,  one  Tum  Sind,  or  Simon  Sulacan,  a  monk  of 
the  order  of  St.  Pachomius,  who  pretended  to  have  been 
chosen  Patriarch  of  Mosul,  or  Selucia  Partborum,  or  Baby- 
lon, for  they  are  all  the  same,  by  the  whole  clergy  of  Persia 
and  Assyria,  came  to  Rome  and  submitted  himself  to  the 

Pope He  presented  letters  and  a  Confession  of 

Faith  to  the  Pope,  which  he  pretended  were  sent  by  all 
the  Eastern  Bishops.  In  these  letters  the  Pope's  supremacy 
was  exalted  as  high  as  if  they  had  been  written  by  a  para- 
site Canonist,  &c Tum  Sind,  after  he  was  dis- 
missed at  Rome,  instead  of  returning  to  Babylon,  went 
and  lived  in  an  obscure  place,  called  Cbaramet,  or  Amed/ 
&c. 

"As  to  the  citation  from  Ebed  Jesu  (Bib.  Orient,  torn, 
iii.  pt.  ii.  p.  318),  in  which  St.  Paul's  words  are  tran^ated. 


NOTES.  213 

*  This  is  a  great  Sacrament,  but  I  speak  of  Christ  and  the 
Church/  it  is  unnecessary  to  dwell  upon  the  refutation  of 
such  sophistry. 

"  It  may,  perhaps,  not  be  amiss  here  to  remark,  that  the 
matter  of  the  Holy  Leaven,  as  also  that  of  the  Oil,  is  con- 
sidered among  the  Christians  in  the  East  as  a  Sacrament, 
supposing  they  have  preserved  them  from  the  apostolic 
times.  This  is  a  great  proof  of  their  superstition  and  ig- 
norance, which  we  may  reasonably  hope  that  a  revival  of 
true  religion  among  them  may  induce  them  to  disregard. 

"  The  attempt  of  Asseman  to  show  that  Auricular  Con- 
fession was  in  use  among  the  Syrians,  is  no  less  ridiculous 
than  that  of  endeavoring  to  establish  the  Sacrament  of 
Matrimony:  for  it  is  well  known  that  Joseph  11.,  whose 
words  he  cites  to  this  effect,  was,  like  Simon  Sulaka,  a  sham 
Patriarch  of  Amed,  set  up  also  by  the  Pope  :  he  died  A.  D. 
1714. 

"  It  would  be  superfluous  to  enter  into  the  question  of 
Transubstantiation,  as  it  is  evident,  from  Asseman's  own 
citations  (Bib.  Orient,  tom.  iii.  pt.  ii.  pp.  294,  295),  that 
some  of  the  best  and  most  ancient  writers,  of  both  the 
Nestorian  and  Jacobite  community,  did  not  hold  it :  and 
consequently  that  the  Christians  of  St.  Thomas  could  not 
with  propriety  be  accused  of  innovation  in  this  particular." 


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